Michael Wynn's Occult Reference Library
OF HEAVEN

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BOOK OF BARUCH

n, and the people of the land, from jerusalem, and brought them unto babylon. 10 and they said, behold, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the lord our god; 11 and pray for the life of nabuchodonosor king of babylon, and for the life of balthasar his son, that their days may be upon earth as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar his son, and we shall serve them many days, and find favour in their sight. 13 pray for us also unto the lord our god, for we have sinned against the lord our god; and unto this day the fury of the lord and his wrath is not

0 0

ts mystical hymn. it reaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adoration of the lords of truth behind the northern heaven 'hail unto ye, ye lords of truth, ye chiefs behind osiris! ye followers of her whose peace is sure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolized by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his b

as a lunar goddess. from an occult point of view, the underworld equates with the lower unconscious mind, and the moon, represented by the sphere of yesod, is the first sephira reached on the inner mystic journey up the tree of life. malkuth is closely linked with the universe card. the path of the flaming sword is the path of creation. according to the early qabalist, when lucifer was thrown out of heaven by michael, the flaming sword blocked him from returning. the path shows the order of the sephiroth by how they were created, from the supernal or celestial triangle of kether, chokmah, and binah to the moral triangle of chesed, geburah, and tiphareth. then finally the mundane triangle of netzach, hod, and yesod. from yesod came malkuth, or the physical world. key sephira hebrew english

1 10 INITIATION CEREMONY

of the year as a king traversing his dominions, and they are in the heart of man as a king in warfare. and the twelve leaves are the images of those ideas, and are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, symbolized by the letter heh, the first of the single letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelve stars. these twelve circles further represent the 12 foundations of the holy city of the apocalypse while in christian symbolism the sun and the twelve signs are referred to christ and his twelve apostles. heg:

t grade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of the three principles of nature. 2) the metals attributed in alchemy to the seven planets. 3) the names of the alchemical particular principles, the sun and moon of the philosophers, the green lion, the king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especially important. 9) the three pillars of the same. 10) the names of the four orders of elemental spirits. 1) the names and descriptio

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

heathenism was to them an abomination (see suppl. and what their words or their wonder-working gifts could not effect, was often to be executed against obdurate pagans by placing fire and sword in the hands of christian proselytes. the triumph of christianity was that of a mild, simple, spiritual doctrine over sensuous, cruel, barbarizing paganism. in exchange for peace of spirit and the promise of heaven, a man gave liis earthly joys and the memory of his ancestors. many followed the inner prompting of their spirit, others the example of the crowd, and not a few the pressure of irresistible force. although expiring heathenism is studiously thrown into the shade by the narrators, there breaks out at times a touching lament over the loss of the ancient gods, or an excusable protest against

inas are portrayed with a white dove perched on their shoulders or hovering over their heads. a nursery-tale (kinderm. no. 33) makes two doves settle on the pope's shoulder, and tell him in his ear all that he has to do. a white dove descends singing on the head of st. devy, and instructs him, buhez santez nonn. paris 1837, p" 117. and on other occasions the dove flies down to make known the will of heaven. no one will trace the story of wuotan's ravens to these doves, still the coincidence is striking (see suppl.l- there are said to have been found lately, in denmark and sweden, representations of odin, which, if some rather strange reports are well-founded, ought to be made known without delay. a ploughman at boeslund in zealand turned up two golden urns filled with ashes; on the lids is

ll, pole, or simply pisl, but carles wccn also is quoted in lye, the engl, charles wain, dan. karlsvogn, swed. harlwagn. is carl here equivalent to lord, as we have herrenwagen in the same sense? or is it a transference to the famous king of christian legend? but, what concerns us here, the constellation appears to have borne in heathen times the full name of wtwkmes ivagan, after the highest god of heaven. the dutch language has evidence of this in a ms. of as late as 1470: ende de poeten in heure fablen heetend (the constell) ourse, dat is te segghene woenswaghcn. and elsewhere: dar dit teekin arcturus, dat wy heeten woonswaghcn, up staet; het sevenstarre ofde wocnswaglicn; conf. huydec. proeven 1, 24. i have nowhere met with plaustrum mercurii, nor with an on. osins vagn; only vagn d hi

made up of the first lines of hymns and songs: ach gott vop himmel sieh darein, iind werfe einen donnerstein ^s ist gewislieh an der zeit, dass schwelgerei und iippigkeit zerschmettert werden mansetodt! sonst schrein wir bald aus tiefer noth. 2 one might be tempted to connect the etruscan tina= jupiter with tonans and donar; it belongs more immediately to zrjv (v. inira, zio. tiiunae. 169 height of heaven, he also bears the name akpw, and is. pictured dwelling on the mountain-top (akpi. zeus is enthroned on olympus, on atlios, lycaeus, casius, and other mountains of greece and asia minor. and here i must lay stress on the fact, that the thundering god is conceived as emphatically a fatherly one, as jupiter and diespiter, as far and tatl. for it is in close connexion with this, that the mo

christian mythology among the slav and certain asiatic nations has handed over the thunderer's business to the prophet elijah, who drives to heaven ioi the tempest, whom a chariot and horses of jive receive, 2 kings 2, 11. in the servian songs 2, 1. 2, 2 he is expressly called gromovnik iliya lightning and thunder (munya and grom) are given into his hand, and to sinful men he shuts up the clouds of heaven, so that they let no rain fall on the earth (see suppl. this last agrees with the o.t. too, 1 kings 17, 1. 18, 41-5, conf. lu. 4, 25, jam. 5, 17; and the same view is. taken in the ohg. poem, 0. iii. 12, 13: quedent sum giwaro, helias sis ther mdro, ther thiz lant so tharta, then himil so hisparta, ther iu ni liaz in notin rcgonon then liutin, thuanffta si ciwaro harto filu suilro^ but w

3 8 INITIATION CEREMONY

the temple is properly guarded. hiero: let us adore the lord and king of water (knocks) all face east. hiero: let elohim tzabaoth be praised unto the countless ages of time. amen. hiero: quits his place and goes to tablet of water in west. all face west. hiero: let us rehearse the prayer of the undines or water spirits (knocks) terrible king of the sea, thou who holdest the keys of the cataracts of heaven and who enclosest the subterranean waters in the cavernous hollows of earth; king of the deluge and of the rains of spring; thou who openest the sources of the rivers and of the fountains, thou who commandest moisture which is as it were the blood of the earth, to become the sap of the plants, we adore thee and we invoke thee. speak thou unto us thy mobile and changeful creatures in the

4 7 INITIATION CEREMONY

yz) the path now open before you is the 28th leading from the grade of theoricus to the grade of philosophus. take in your right hand the solid pyramid of the elements and follow the guide of the path. heg: circumambulates hall once with practicus. hiero: as they approach rises, the red lamp in his hand. they halt before him. hiero: the priestess with the mask of isis spake and said i am the rain of heaven, descending upon the earth, bearing with it the fructifying and germinating power. i am the plenteous yielder of harvest; i am the cherisher of life. heg: leads practicus round to the seat of the hiereus. hiereus: as they approach rises with red lamp in his hand. they halt before him. hiereus: the priestess with the mask of nephthys spake and said i am the dew descending noiseless and si

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

. like ceres, she mourns for her lost daughter persephone for three months of the year and so is another icon for those who are feeling sorrow or loss and for maternal sacrifice. but she can be invoked for all matters of abundance, for reaping the benefits of earlier work or effort, for all mothering rituals and as a protectress of animals. innana innana was a sumerian goddess, known as the queen of heaven, who evolved into the babylonian goddess ishtar. innana was goddess of beauty, abundance, fertility and passion, famed for her loveliness and her lapis lazuli necklaces. she was the first goddess of the morning and evening stars, a legacy that has passed to aphrodite and venus. like many of the mother goddess icons, she descended into the underworld annually to face and overcome many tri

ABRAMELIN1

y wife and a servant remained in my own house, and i began to accustom myself to the solitary life, which it was to me extremely difficult to support, because of the melancholic humour which dominated me, and i lived thus till the season of easter which i celebrated with all the family according to custom. then first, on the following day, in the name and to the honour of god almighty the creator of heaven and of earth, i commenced this holy operation, and i continued it for six moons without omitting the slightest detail, as thou wilt understand later. and the period of the six moons being expired, the lord granted unto me his grace by his mercy; according to the promise made unto our forefathers, since while i was making my prayer unto him he deigned to grant unto me the vision and appar

ABRAMELIN2

antments whereof the evil enchanters and sorcerers make employ, are in no way wrought by the true method, and they only have power to execute their end in proportion to the tributes, sacrifices, and pacts, rendered in return, which latter evidently bring about the loss of the soul, and very frequently that of the body as well. consider that it is the pride of (the demon) which hath chased him out of heaven, and think what a heartbreaking thing it is for him to see a man, made of vile earth, command him who is a spirit, and who was created noble, and an angel (as well; and also that it is necessary that he should submit himself unto man, and obey him, not of his own free will, but by force, and by a power of command which god hath given unto man, to whom he is forced to humiliate himself, a

ADEPTUS MINOR INITIATION

o an attestation of my having passed the pentagonal examination. by virtue of these honors and dignities, i now come to demand my reception and acknowledgement as an adeptus minor of the 5=6 grade of the second order" second "o aspirant; it is written that he who exalteth himself shall be abased, but that he who humbleth himself shall be exalted. blessed be the poor in m for theirs is the kingdom of heaven. it is not by proclamation of honors and dignities, great though they may be, that thou canst gain admission to the tomb of the adepti of the rose of ruby and the cross of gold, but only by that humility and purity of m that befitteth the aspirant unto higher things. associate adeptus minor, bring unto me the recommendation and attestation which he beareth, and test thou his knowledge er

t's brow, feet, right hand and left hand, and heart, saying) 15 second (for brow "there are three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet "there are three that bear witness on earth; the spirit, the water, and the blood, and these three agree in one (right hand "except ye be born of water and the spirit, ye cannot enter the kingdom of heaven (left hand "if ye be crucified with christ, ye shall also reign with him" second (marks heart in silence "let the aspirant be released from the cross of suffering. it is written that he who humbleth himself shall be exalted. v. h. frater hodos chamelionis, remove from the aspirant the chain of humility and the robe of mourning, and reinvest him with the crossed sashes. third "know then

ALEISTER CROWLEY ACROSS THE GULF

gulf.txt flame of elemental lust and beauty; i could not- i could not. then the heavens lowered and black clouds gathered upon the firmament of nu. dark flames of lightning rent the clouds, giving no light. the thunder roared; the people were afraid. in his dark shrine the osiris gloomed, displeasure on his forehead, insulted majesty in his eyes. then a pillar of dust whirled down from the vault of heaven, even unto me as i stood alone, half-defiant, in the midst of the temple while the priests and the people cowered and wailed afar off. it rent the massy roof as it had been a thatch of straw, whirling the blocks of granite far away into the nile. it descended, roaring and twisting, like a wounded serpent demon-king in his death-agony; it struck me and lifted me from the temple; it bore m

ady isis, and went on in the strength of that delicious meal for a great way. yet i page 23 gulf.txt wist not what to do; for i was as it were a dead man, although my age was barely two and twenty years. what indeed should befall me? yet i went on; and, climbing a ridge, beheld at last the broad nile, and a shining city that i knew not. there on the ridge i stood and gave thanks to the great gods of heaven, the aeons of infinite years, that i had come thus far. for at the sight of nilus new life began to dawn in me. chapter vi without any long delay i descended the slopes and entered the city. not knowing what might have taken place in thebai and what news might have come thither, i did not dare declare myself; but seeking out the high priest of horus i showed him a certain sign, telling h

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ets of calling on his breast and the copper dagger of inanna in his right hand, aloft. for, it is said, if a man builds a fire, does he no build it in a pit, that he might not be harmed thereby? thus is it true of the uduggu we call, for they are like fire and every caution must be used lest they consume the magician and his entire generation. thus, the exorcism of anu i have put the starry crown of heaven, the potent disk of anu on my head that a kindly spirit and a kindly watcher like the god that hath made me may stand at my head always to life me to favour with the elder gods udugghul allachul mallachul masqimchul dingirchul no evil spirit no evil demon no evil god no evil fiend no hag demon no filth-eating demon no thieving demon no shadow of the night no shell of the night no mistres

he evil tongue the evil lip the most perfect sorcery spirit of the sky, remember! spirit of the earth, remember! ninnkigal, spouse of ninnazu may she cause him to turn his face toward the place where she is! may the wicked demons depart! may they seize one another! may they feed on one another's bones! spirit of the sky, remember! spirit of the earth, remember! the exorcism annakia (a conjuration of heaven and earth and all between against the possessing spirit, to be recited seven times over the body of the possessed person till the spirit issueth forth from his nose and mouth in the form of liquid and fire, like unto green oils. then the person shall be whole, and shall sacrifice to inanna at her temple. and this must not be omitted, lest the spirit return to what inanna has cast off) zi

queen of the elder ones, remember! spirits, lords of tshku, lord of the annunaki, remember! spirits, ladies of the goddess ziku, mother of enki, remember! spirits, lords of ninnasu, our father of the numerous waters, remember! spirits, ladies of ninnuah, daughter of enki, remember! spirits, lords of ninnghizhidda, who upheaves the face of the earth, remember! spirits, ladies of ninnisi ana, queen of heaven remember! spirits, lords and ladies of the fire, gibil, ruler supreme on the face of the earth, remember! spirits of the seven doors of the world, remember! spirits of the seven locks of the world, remember! spirit khusbi kurk, wife of nammtar, remember! spirit khitim kuruku, daughter of the ocean, remember! spirit of the sky, remember! spirit of the earth, remember! amanu! amanu! amanu!

tar, the queen. these are works of the gentle passions, which seek to engender affection between man and woman. and they may best be done in a circle of white, the priest being properly cleansed and in a clean robe. preliminary purification invocation bright one of the heavens, wise ishtar mistress of the gods, whose "yes" is truly "yes" proud one among the gods, whose command is supreme mistress of heaven and of earth, who rules in all places ishtar, at your name all heads are bowed down i. son of. have bowed down before you may my body be purified like lapis lazuli! may my face be bright like alabaster! like shining silver and reddish gold may i not be dull! to win the love of a woman (chant the following three times over an apple or a pomegranate; give the fruit to the woman to drink of

llaamu were brought forth and called by name, and for ages they grew in age and bearing. anshar and kishar were brought forth, and brought forth anu who begat nudimmud, our master enki, who has no rival among the gods. remember! the elder ones came together they disturbed tiamat, the ancient one, as they surged back and forth. yea, they troubled the belly of tiamat by their rebellion in the abode of heaven. absu could not lessen their clamour tiamat was speechless at their ways. their doings were loathsome unto the ancient ones. absu rose up to slay the elder gods by stealth. with magick charm and spell absu fought, but was slain by the sorcery of the elder gods. and it was their first victory. his body was lain in an empty space in a crevice of the heavens hid he was lain, but his blood c

ALEISTER CROWLEY BOOK OF LIES

n as intervening, but to do so would render the humour of the chapter too subtle for the average reader in oshkosh for whom this book is evidently written) book of lies get any book for free on: www.abika.com 121 [125] 58 kappa-epsilon-phi-alpha-lambda-eta nu-eta haggard am i, an hyaena; i hunger and howl. men think it laughter-ha! ha! ha! there is nothing movable or immovable under the firmament of heaven on which i may write the symbols of the secret of my soul. yea, though i were lowered by ropes into the utmost caverns and vaults of eternity, there is no word to express even the first whisper of the initiator in mine ear: yea, i abhor birth, ululating lamentations of night! agony! agony! the light within me breeds veils; the song within be dumbness. god! in what prism may any man analy

he supreme art, in the intensity of the passion and ecstasy which it brings forth (note that the words "passion" and "ecstasy" may be taken as symbolical of yoni and lingam) book of lies get any book for free on: www.abika.com 123 [127] 59 kappa-epsilon-phi-alpha-lambda-eta nu-theta there is no help-but hotch pot!-in the skies when astacus sees crab and lobster rise. man that has spine, and hopes of heaven-to-be, lacks the amoeba's immortality. what protoplasm gains in mobile mirth is loss of the stability of earth. matter and sense and mind have had their day: nature presents the bill, and all must pay. if, as i am not, i were free to choose, how buddhahood would battle with the booze! my certainty that destiny is "good" rests on its picking me for buddhahood. were i a drunkard, i should

ALEISTER CROWLEY BOOK OF THE LAW

those who discuss the contents of this book are to be shunned by all, as centres of pestilence. all questions of the law are to be decided only by appeal to my writings, each for himself. there is no law beyond do what thou wilt. love is the law, love under will. the priest of the princes, ankh-f-n-khonsu the comment chapter i i,1: had! the manifestation of nuit. i,2: the unveiling of the company of heaven. i,3: every man and every woman is a star. i,4: every number is infinite; there is no difference. i,5: help me, o warrior lord of thebes, in my unveiling before the children of men! i,6: be thou hadit, my secret centre, my heart& my tongue! i,7: behold! it is revealed by aiwass the minister of hoor-paar-kraat. i,8: the khabs is in the khu, not the khu in the khabs. i,9: worship then the

the body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body. i,27: then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous! i,28: none, breathed the light, faint& faery, of the stars, and two. i,29: for i am divided for love s sake, for the chance of union. i,30: this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. i,31: f

tle; what is, is balanced by weak joys; but ye are my chosen ones. i,32: obey my prophet! follow out the ordeals of my knowledge! seek me only! then the joys of my love will redeem ye from all pain. this is so: i swear it by the vault of my body; by my sacred heart and tongue; by all i can give, by all i desire of ye all. i,33: then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! i,34: but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. i,35: this that thou writest is the threefold book of law. i,36: my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shal

orship; the others are secret; for the beast& his bride are they: and for the winners of the ordeal x. what is this? thou shalt know. iii,23: for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fresh blood. iii,24: the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what. iii,25: this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me. iii,26: these slay, naming your enemies& they shall fall before

ALEISTER CROWLEY CONCERNING DEATH

ll, thou hast no right but to do thy will! love still these phantoms of the earth; thou has made thyself a king; if it please thee to play with toys of matter, were they not made to serve thy pleasure? then follow in thy mind the wondrous word of the stele of revealing itself. return if thou wilt from the abode of the stars: dwell with mortality, and feast thereon. for thou art this day made lord of heaven and of earth. the dead man ankh-f-na-khonsu saith with his voice of truth and calm: o thou that hast a single arm! o thou that glitterest in the moon! i weave the in the spinning charm; i lure thee with the billowy tune. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, opening duant, the star abodes, their keys receiving. the dead man ankh-f-na-khonsu hath joined the

ALEISTER CROWLEY LIBER 777

ii. translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 10 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with tw

aboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 10 and one cried to the other and said: holy, holy, holy, lord of hosts, the whole earth is full of his glory \ymc wlyw lbt tebel vilon shamaim veil of the vault of heaven table iv 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of j

attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the four pillars of heaven as sceptres: amset the south, hapi the north, tuamutef the east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters probably derive from a single find of an egyptian tomb which had the four jars with the images of the gods disposed thus. table of correspondenc

ALEISTER CROWLEY LIBER CHANOKH

eat angels formed thus: take the corner letter s, then the diagonal next to it ab, then the next diagonal ath, then the fourth diagonal, where is i with 8 21 (which indicates el, and we have the name sabathiel continuing the process, we get zedekiel madimiel semeliel nogahel corabiel levanael these names will be found in the pentagram and about it. these angels are the angels of the seven circles of heaven.5 these are but a few of the mysteries of this great seal sigillvm dei meth the symbolic representation of the universe 6 iii the shew-stone, a crystal which dee alleged to have been brought to him by angels, was then placed upon this table, and the principal result of the ceremonial skrying of sir edward kelly is the obtaining of the following diagrams, plates iii.-viii. he symbolized t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

re raised by divine hands from that prostrate position; with a thrill of holy exaltation he renews joyfully the oath, feeling himself once again no longer the man but the magician, yet not merely the magician, but the chosen and appointed person to accomplish a task which, however apparently unimportant, is yet an integral part of universal destiny, so that if it were not accomplished the kingdom of heaven would be burst in pieces. he is now ready to commence the invocations. he consequently pauses to cast a last glance around the temple to assure himself of the perfect readiness of all things necessary, and to light the incense- the oath is the foundation of all work in magick, as it is an affirmation of the will. an oath binds the magician for ever. in part ii of book 4 something has alr

of the master therion, and are shot out by the simple process of making them try to do a half-hour's honest work of any kind. in projecting the astral, it is a valuable additional safeguard to perform the whole operation in a properly consecrated circle. proceed with great caution, then, but proceed. in time your body of light will be as strong against spirits as your other body against the winds of heaven. all depends upon the development of that body of light. it must be furnished with an organism as ramified and balanced as its shadowy brother, the material body. to recapitulate once more, then, the first task is to develop your own body of light within your own circle without reference to any other inhabitants of the world to which it belongs. that which you have accomplished with the

understanding of the ways" asal-on-ai "hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven" aphen-iaf "thou treasure of iao" i "thou virgin twin-sexed! thou secret seed! thou inviolate wisdom" photeth "abode of the light. abrasax..of the father, the sun, of hadith, of the spell of the aeon of horus" aeoou "our lady of the western gate of heaven" ischure "mighty art thou" mighty and bornless one (vide supra (the conception is of water, glowing, inhabited by a solar-phallic dragon-serpent, of a neptunian nature) hear me: and make all spirits subject unto me: so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spel

lae of force in action as opposed to entities; they are not states of existence, but modes of motion. they are verbs, not nouns "sh" is the holy spirit as a "tongue of fire" manifest in triplicity, 337 and is the child of set-isis as their logos or word uttered by their "angel. the card is xx, and 20 is the value of yod (the angel or herald) expressed in full as ivd "sh" is the spiritual congress of heaven and earth. but "t" is the holy spirit in action as a "roaring lion" or as the "old serpent" instead of as an "angel of light. the twins of set-isis, harlot and beast, are busy with that sodomitic and incestuous lust which is the traditional formula for producing demi-gods, as in the cases of mary and the dove; leda and the swan, etc. the card is xi, the number of magick avd: aleph the fo

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

ALEISTER CROWLEY MAGICK WITHOUT TEARS

tie, or that finishing school in brussels, and the ticket to the royal enclosure at ascot? i do not suppose for a moment that you meant it that way: but it's there. and so- anecdote of lao-tze. the old one was surrounded as usual by a galaxy of adoring disciples, and they were trying to get him to show them where the tao was to be found. it was in the sun and moon, he admitted; it was in the son of heaven and in the superior man (not george nathaniel curzon, however. it was in the blossoms of springtide, and in the chilling winds that swept over from siberia, and in the wild geese that it bore southward when their instinct bade them. in short, the catalogue began to look is if it were going to extend indefinitely; and an impatient disciple, pointing to certain traces left by a mule in its

ALEISTER CROWLEY MEDITATION

is point; but we are now interested in the work for its own sake. a most astounding phenomenon has happened to us; we have had an experience which makes love, fame, rank, ambition, wealth, look like thirty cents; and we begin to wonder passionately "what is truth" the universe has tumbled about our ears like a house of cards, and we have tumbled too. yet this ruin is like the opening of the gates of heaven! here is a tremendous problem, and there is something within us which ravins for its solution. let us see what what explanation we can find. the first suggestion which would enter a well-balanced mind, versed in the study of nature, is that we have experienced a mental catastrophe. just as a blow on the head will made a man "see stars" so one might suppose that the terrific mental strain

mind is a candle in a darkened room. throw open the shutters, and the sunlight makes the flame invisible. that is a fair image of dhyana< but the mind refuses to find a simile for atmadarshana. it seems merely ineffective to say that the rushing together of all the host of heaven would similarly blot out the sunlight. but if we do say so, and wish to form a further image of shivadarshana, we must imagine ourselves as suddenly recognizing that this universal blaze is darkness; not 42 a light extremely dim compared with some other light, but darkness itself. it is not the change from the minute to the vast, or even from the finite to the infinite. it is the recogni

r human love is an excitement, and not a stilling, of the mind; and as it is bound to the individual, only leads to greater trouble in the end. this divine love, on the contrary, is attached to no symbol. it abhors limitation, either in its intensity or its scope. and this is the dew of the stars of which it is spoken in the holy books, for nuit the lady of the stars is called "the continuous one of heaven" and it is that dew which bathes the body of the adept "in a sweet-smelling perfume of sweat<equinox vii. sic to the quote, correctly. bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let> in this cup, therefore, though all things are placed, by virtue of this 87 dew all lose their identity. and therefore this cup

rd; the cup was his understanding, the vehicle of grace; the sword was his reason; and the pantacle shall be his body, the temple of the holy ghost. what is the length of this temple? from north to south. what is the breadth of this temple? from east to west. what is the height of this temple? from the abyss to the abyss. there is, therefore, nothing movable or immovable under the whole firmament of heaven which is not included in this pantacle, though it be but "eight inches in diameter, and in thickness half an inch" fire is not matter at all; water is a combination of elements; air almost entirely a mixture of elements; earth contains all both in admixture and in combination. so must it be with this pantacle, the symbol of earth. and as this pantacle is made of pure wax, do not forget t

ALEISTER CROWLEY SEPHER SEPHIROTH

ybl a building; an architect hnbm the good waters of el: quicksilver (i.r.q. 995; cf. 64& 100) b+h l) ym yellow bhc 98 a name of god myhl )wh temporary dwelling, camp (ex. 33:11 )nmz image; hid, concealed (pertains to sol and the lingam-yoni) nmx to consume, eat lsx bright, clear; white xc arrow; lightning; punishment; wound; out! avaunt! go away! cx 99 the pangs of childbirth hdyl ylbx the vault of heaven; an inner chamber; wedlock, nuptial hpwx cognition, knowledge h(ydy 100 kaph: the palm [of the hand (fig. notariqon of kteis-phallus) pk a day; the seas; the times mymy vases, vessels mylk an effort, exertion nwdm mitigation of the one by the other (i.r.q. 995; cf. 97) l)b+yxm yoke; upper part; on, upon, above, over; to, towards; after; because l( throat (l a suffering, discouraged one;

) the fruit of a deep valley lxnh yb)b a wall cyx to force, do wrong to smx to love very much nnx to shut up, obstruct msx the middle ycx to measure out, share; a decree, statute; tall (masc; task; boundary (cf. 113) qx builders mynwb leader gyhnm 109 lightning zqb quiet hxwnm music nwgn circle; sphere lwg( small +q 110 father of faith hnwm)h b) the roof of a [bridal] canopy( gthe artificial roof of heaven, under which the promises of marriage are delivered h) hpwxh gg resemblance, likeness, image nwymd to embrace qbx at the end of the days; the right hand nymy a sign, flag, standard sn kinsmen, nation, populace; with, by, near m( fool lsk 111 aleph: an ox; a thousand pl) pele: the [hidden] wonder: a title of kether )lp red (gn. 25:25) ynwmd) he is one god: a name of god myhl )wh dx) ruin

ragons myldgh mnynth standards, military ensigns *mylgd determined *mmz 648 to be hot *mmx 649 trance, deep sleep (cf. 244) hmdrt translation mwgrt 650 natron (prov. 25:20) rtn mem: water *mym very silent *mmwd 651 temurah: permutation hrwmt 653 haggler nrgt i am hwhy thy god *kyhl) hwhy ykn) 654 sunset #m#h )wb children *mydly 655 the holy one, blessed be he )wh kwrb #wdqh the palace of the body of heaven (referred to netzach) mym# mc( lkyh the sphere of mars *myd)m the waters *mymh 656 a lily; a rose (see 706, and cf. 661) n#w# delight, joy nw# a furnace rwnt by day *mmwy 658 a name of god *myhl )wh 660 flashings, scintillations tycycyn zones; members nyr#q a day; the seas; the times *mymy vases, vessels *mylk spice; drug; poison *ms 661 a lily; a rose (cf. 656) hn#w# a storehouse *ms) 6

ALEISTER CROWLEY TAO TEH KING

ill not a vessel, lest it spill in carrying. meddle not with a sharpened point by feeling it constantly, or it will soon become blunted((moderation. let well alone) 2. gold and jade endanger the house of their possessor. wealth and honors lead to arrogance and envy, and bring ruin. is thy way famous and thy name becoming distinguished? withdraw, thy work once done, into obscurity; this is the way of heaven((attend to the work; ignore the byproducts thereof) 10 chapter x things attainable. 1. when soul((neschamah) and body((nephesch) are in the bond of love, they can be kept together. by concentration on the breath((prana) it is brought to perfect elasticity, and one becomes as a babe. by purifying oneself from samadhi one becomes whole((here we see once more the doctrine of being without f

but i call it the tao. moreover, i exert myself, and call it vastness. 3. vastness, the becoming! becoming, it flieth afar. afar, it draweth near. vast is this tao; heaven also is vast; earth is vast; and the holy king is vast also((for they conform to the tao) in the universe are four vastnesses, and of these is the holy king. 4. man followeth the((magick) formula of earth; earth followeth that of heaven, and heaven that of the tao. the formula of the tao is its own nature. 30 chapter xxvi the nature of mass. 1. mass is the fulcrum of mobility; stillness is the father of motion. 2. therefore the sage king, though he travel afar, remaineth near his supplies. though opportunity tempt him, he remaineth quietly in proper disposition, indifferent. should the master of an host of chariots bear

when he needs to manifest, is on the opposite curve. cf. the 'book of lies 'the brothers of the a. a. are women; the aspirants to a. a. are men) 44 chapter xxxix the law of the beginning. 1. these things have possessed the tao from the beginning: heaven, clear and shining; earth, steady and easy; spirits, mighty in magick; vehicles('spirits' and 'vehicles' refer to the lance and cup, correlatives of heaven and earth) overflowing with joy; all that hath life; and the rulers of men. all these derive their essence from the tao. 2. without the tao, heaven would dissolve earth disrupt, spirits become impotent; vehicles empty; living things would perish and rulers lose their power. 3. the root of grandeur is humility, and the strength of exaltation in its base. thus rulers speak of themselves as

each gaineth its advantage. but the great state must keep silence. 67 chapter lxii the workings of the tao. 1. the tao is the most exalted of all things. it is the ornament of the good, and the protection and purification of the evil((cf 'soul of goodness in things evil) 2. its words are the fountain of honour, and its deeds the engine of achievement. it is present even in evil. 3. though the son of heaven were enthroned with his three dukes appointed to serve him, and he were offered a round symbol- of-rank as great as might fill the hands, with a team of horses to follow, this gift were not to be matched against the tao, which might be offered by the humblest of men. 4. why did they of old time set such store by the tao? because he that sought it might find it, and because it was the pur

irtue. 73 chapter lxviii assimilating one's self to heaven. 1. he that is skilled in war maketh no fierce gestures; the most efficient fighter bewareth of anger. he who conquereth refraineth from engaging in battle; he whom men most willingly obey continueth silently with his work. so it is said 'he is mighty who fighteth not; he ruleth who uniteth with his subjects; he shineth whose will is that of heaven' 74 chapter lxix the use of the mysterious way. 1. a great strategist saith 'i dare not take the offensive. i prefer the defensive. i dare not advance an inch; i prefer to retreat a foot' place therefore the army where there is no army; prepare for action where there is no engagement; strike where there is no conflict; advance against the enemy where the enemy is not((this is quite ortho

ALEISTER CROWLEY THE I CHING

rn hie! still wait, at festival- oh firmly stand. three guests come helping; greet them courteously. 6 the sung hexagram lingam of moon- sung: strife: be cautious; seek not the extreme. seek help from friends, and do not cross the stream. perpetuate not strife, though slandered thou. o'ermatched, retire, concealment be thy friend! maintain thy place, but claim no glory now. o'ermatched, the study of heaven's law perpend. now with great fortune on thy side contend! victorious, the fruit's bitter in the end. 7 the sze hexagram yoni of moon- sze: armies; all depends upon the sage, his ripe experience, and his wisdom's age. mark well the rules of martial strategy. chief of the host, thy king confers the post. divided counsel- inefficiency! retreat is not an error if need be. seek and destroy b

an profits for the men who know. caution! foresee the action of the foe! 52 the kan hexagram earth of earth- kan: earth; keep silence like thy spine! see none about thee! thus the silk of wisdom's spun. plant firm thy feet; repose be now thy law. thy legs 'twere ill to advance them or withdraw. if loins move, the heart's liable to riot. keep still thy body's fidgets, johnny raw, and, for the love of heaven hold thy jaw! fortune attends who persevere in quiet. 53 the kien hexagram air of earth- kien: gradual progress: be thy right firm carriage suggestive of a lady's decent marriage. wild geese approach the shore- with care they fly! they reach the rocks- and pasture joyfully. dry plains they cross- it needs a vigorous wing! they reach the trees, and rest; but not too high. at last they gai

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

naus, ship, etc, and that whole symbolism of hollow space which is familiar to all. there is also a question of identifying nu with on, noah, oannes, jonah, john, dianus, diana, and so on. but these identifications are all partial only, different facets of the diamond truth. we may neglect all these questions, and remain in the simplicity of this her own book. al i,2 "the unveiling of the company of heaven" the old comment 2. this book is a new revelation, or unveiling of the hold ones. the new comment this explains the general theme of this revelation: gives the dramatis personae, so to speak. it is cosmographically, the conception of the two ultimate ideas; space, and that which occupies space. it will however appear later that these two ideas may be resolved into one, that of matter; wi

ion' or 'form, included therein. this leaves the idea of 'motion' for hadit, whose interplay with nuit makes the universe. time should perhaps be considered as a particular kind or dimension of space< further, this verse is to be taken with the next. the 'company of heaven' is mankind, and its 'unveiling' is the assertion of the independent godhead of every man and every woman! further, as khabs (see verse 8) is "star, there is a further meaning; this book is to reveal the secret self of a man, i.e. to initiate him. al i,3 "every man and every woman is a star" the new comment this thesis is fully treated in "the book of wisdom or folly. its main statement

t separate. for 6, vau, is the bull; and 50, nun, the scorpion. but 6 is also the number of the sun, our star. the n of nu is therefore the dragon "infinite space- and v is "the infinite stars" thereof. the ith is the honorific termination representing her fulfilment of creative force "i" being the inmost force, and "th" its extension. the dragon in current symbolism refers to the north or hollow of heaven; thus to the womb of space, which is the container and breeder of all that exists. liber aleph should be consulted for further information as to the magical import of scorpio and taurus. al i,25 "divide, add, multiply, and understand" the old comment 25. dividing 6/50= 0.12. 0, the circumference, nuit, the centre, hadit. 1, the unity proceeding, ra-hoor-khuit. 2, the coptic h, whose shap

re could not be any other world anywhere else because there isn't an 'anywhere else "the mass of this volume of water is not so great as the most moderate estimates of the mass of the stellar system. al i,27 "then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous" the old comment 27- 31. here is a profound philosophical dogma, in a sense possibly and explanation and illumination of the propositions in "berashith. the dyad (or universe) is created with little pain in order to make the bliss of dissolution possible

thereby affirming implicitly the very duality from which one is seeking to escape. note also that "me" may imply the greek mh "not. the word 'only' might be taken as ?ayin-lamed-nun-vau' with the number of 156, that of the secret name babalon of nuith. there are presumably further hidden meanings in the key-word 'all. al i,33 "then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law" the old comment 33. the prophet then demanded instruction; ordeals, rituals, law. the new comment law, in the common sense of the word, should be a formulation of the customs of a people, as euclid's propositions are the formulation of geometrical facts. but modern knavery conceived the idea of artificial law

ALEISTER CROWLEY THE OTO GNOSTIC MASS

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

division, the interplay of which things weave the dance of the veil of life upon the face of the spirit, let there be harmony and beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the law of liberty; let each pursue his will as a strong man that rejoiceth in his way, as the course of a star that blazeth for ever among the joyous company of heaven. the people: so mote it be. birth the deacon: be the hour auspicious, and the gate of life open in peace and in well-being, so that she that beareth children may rejoice, and the babe catch life with both hands. the people: so mote it be. marriage the deacon: upon all that this day unite with love under will let fall success; may strength and skill unite to bring forth ecstasy, and beaut

ALEISTER CROWLEY THE QABALAH

hom the sanctuary might be profaned. we must defeat him, it is true; but how should we abuse and blame him, without abuse and blame of him that set him there? 136. a mystic number of jupiter; the sum of the first 16 natural numbers. 144. a square and therefore a materialisation of the number 12. hence the numbers in the apocalypse. 144,000 only means 12 (the perfect number in the zodiac or houses of heaven and tribes of israel) 12, i.e. settled 1000, i.e. on the grand scale. 148 \ynzam, scales of justice. 156. babalon. see liber 418. this number is chiefly important for part ii. it is of no account in the orthodox dogmatic qabalah. yet it is 12 13, the most spiritual form, 13 of the most perfect number, 12, awh [it is wyx, zion, the city of the pyramids. ed.]51 175. a mystic number of venu

ALEISTER CROWLEY THE SWORD OF SONG

ou sir, take patience. i have hope (ll. 130-139, an excusable speech, at the first hint that he is not to have it all his own way, falls a-cursing again like the veriest drab or scullion hamlet ever heard. here is a man, deprived on just cause of half a useless company of retainers. is this wrong (even were it wrong) such as to justify the horrible curses of ll. 164-168, all the stor d vengeances of heaven fall on her ingrateful top! strike her young bones, you taking airs, with lameness! you nimble lightnings, dart your blinding flames into her scornful eyes! with this he makes his age contemptible by the drivel-pathos of ll. 156-158, dear daughter, i confess that i am old; age is unnecessary: on my knees i beg (kneeling) that you ll vouchsafe me raiment, bed, and food, begging what none

e call rest is only unperceived activity; that seeming peace is silent but strenuous battle. in every part, at every moment, the state of the cosmos is the expression of a transitory adjustment of contending forces, a scene of strife, in which all the combatants fall in turn. what is true of each part is true of the whole. natural knowledge tends more and more to the conclusion that all the choir of heaven and furniture of the earth are the transitory forms of parcels of cosmic substance wending along the road of evolution, from nebulous potentiality, through endless growths of sun and planet and satellite, through all varieties of matter; through infinite diversities of life and thought, possibly, through modes of being of which we neither have a conception, nor are competent to form any

this; that nought might escape the threefold misery. the soul, he said, the soul, the i, is as all of these; it is impermanent as the ephemeral flower of beauty in the water that is born and shines and dies ere sun be risen and set again. and he humiliated his heart and sang the following verse: brahma, and vishnu, and great shiva! truly i see the trinity in all things dwell, some rightly tinged of heaven, others duly pitched down the steep and precipice of hell. nay, not your glory ye from fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-sealed vessels of sub-conscious memory, and he fell into the calm ocean of a great meditation. 1902 the

e steady. so i think i may look forward to a tenure of my mahakalpa in almost arcadian simplicity. lady bhavani, did you say, boy? yes, i am at home. bring the betel! jeldi! he added, with some dim recollection of the 1 a whirling disc is indra s symoblic weapon. 2 he abandoned this. a few fragments are reprinted in his oracles. appendix i 106 british government, when he was a baby nat. the queen of heaven and the lord of the gods chewed betel for quite a long time, conversed of the weather, the crops, the affaire humbert, and the law in relation to motor-cars, with ease and affability. but far was it from indra s pious mind to flirt with his distinguished guest! rather, he thought of the hollow nature of the safe, the change of money and of position; the sorrow of the too confiding banker

with the light that stirs and lustres of the dawn, and with the bloom of the wind s cheek as it clusters from the hidden valley s gloom; then i walk in woodland spaces, musing on the solemn ways of the immemorial places shut behind the starry rays; of the east and all its splendour, of the west and all its peace; and the stubborn lights grow tender, and the hard sounds hus and cease. in the wheel of heaven revolving, mysteries of death and birth, in the womb of time dissolving, shape anew a heaven and earth. ever changing, ever growing, ever dwindling, ever dear, ever worth the passion growing to distil a doubtful tear. these are with me, these are of me, these approve me, these obey, choose me, move me, fear me, love me, master of the night and day. these are real, these illusion: i am of

ALEISTER CROWLEY EQ I 1

er, and in which no fire burns; whose pillars are as columns of light, whose dome is as a crown of effulgence set betwixt the wings of eternity, and upon whose altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art set in the sky as a jewelled circlet of moonstone; brahma the golden, vishnu the sombre, and siva the crimson, lapped in seas of blood. everywhere do we find thee, o thou one and awful eidolon, who as aormuzd once didst rule the sun-scorched plains of euphrates, and as odin the icy waves and the shrieking winds

thou vast inscrutable pleroma built in the nothingness of our imagination- and to the little ones, the children who play with the units of existence, but a myriad-named doll a cubit high, a little thing to play with- or else: an ancient, bearded father, with hair as white as wool, and eyes like flames of fire; whose voice is as the sound of many waters, in whose right hand tremble the seven stars of heaven, and out of whose mouth flashes forth a flaming sword of fire. there dost thou sit counting the orbs of space, and the souls of men: and we tremble before thee, 170 worshipping, glorifying, supplicating, beseeching; lest perchance thou cast us back into the furnace of destruction, and place us not among the gold and silver of thy treasury. true, thou hast been the great miser of the worl

ong the gold and silver of thy treasury. true, thou hast been the great miser of the worlds, and the balances of thy treasure-house have weighed out heaven and hell. thou hast amassed around thee the spoil of the years, and the plunder of time and of space. all is thine, and we own not even the breath of our nostrils, for it is but given us on the usury of our lives. still from the counting-house of heaven thou hast endowed us with a spirit of grandeur, an imagination of the vastness of being. thou hast taken us out of ourselves, and we have counted with thee the starry hosts of night, and unbraided the tangled tresses of the comets in the fields of space. we have walked with thee at mamre, and talked with thee in eden, and listened to thy voice from out the midst of the whirlwind. and at

and in those purple palaces of papal lust, hovered that spirit of life, like a golden flame rolled in a cloud of smoke over the dark altar of decay. listen "have you got religion. are you saved. do you love jesus "brother, god can save you. jesus is the sinner's friend. rest your head on jesus. dear, dear jesus" curse till thunder shake the stars! curse till this blasphemy is cursed from the face of heaven! curse till the hissing name of jesus, which writhes like a snake in a snare, is driven from the kingdom of faith! once "eloi, eloi, lamma sabachthani" echoed through the gloom from the cross of agony; now jerry mcauley, that man of god, ill-clothed in cheap leeds shoddy, bobbing in a tin bethel, bellows "do you love jesus" and talks of that mystic son of him who set forth the sun and th

ing name of jesus, which writhes like a snake in a snare, is driven from the kingdom of faith! once "eloi, eloi, lamma sabachthani" echoed through the gloom from the cross of agony; now jerry mcauley, that man of god, ill-clothed in cheap leeds shoddy, bobbing in a tin bethel, bellows "do you love jesus" and talks of that mystic son of him who set forth the sun and the moon, and 172 all the hosts of heaven, as if he were first cousin to mrs. booth or to aunt sally herself. once man in the magic land of mystery sought the elixir and the balsam of life; now he seeks "spiritual milk for american babes, drawn from the breasts of both testaments" once man, in his frenzy, drunken on the wine of iacchus, would cry to the moon from the ruined summit of some temple of zagraeus "evoe ho! io evoe" bu

ALEISTER CROWLEY EQ I 5

es of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power, and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the blankness that will appear unto thee is a thing dreadful beyond all thy comprehension. and it shall come to pass that if thou hast well and properly performed this meditation th

whom the sanctuary might be profaned. we must defeat him, it is true; but how should we abuse and blame him, without abuse and blame of him that set him there? 136. a mystic number of jupiter; the sum of the first 16 natural numbers. 144. a square and therefore a materialisation of the number 12. hence the numbers in the apocapyse. 144,000 only means 12 (the perfect number in the zodiac or houses of heaven and tribes of israel) x 12 "i.e" settled x 1-000 "i.e" on the grand scale. 148. maznim, scales of justice. 156. babalon. see liber 418. this number is chiefly important for part ii. it is of no account in the orthodox dogmatic qabalah. yet it is 12 x 13, the most spiritual form, 13, of the most perfect number, 12, hva [it is tzivn, zion, the city of the pyramids- ed] 175. a mystic number

first house("i.e" the father's house) is so brilliant that you can't think; and there, too, is my lover (the son) and i (the soul) when we are one "the wake-world" 1907_ this is the state beyond the "reverent gaze state when it is said that "they" upon the ancient one of days, shall see his face" beyond which fancy lies the truth "pentecost" 1902 "to us the rites of eleusis should open the doors of heaven, and we shall enter in and see god face to face "eleusis" 1906 "ye also shall see god face to face" ib "they do lead one to the vision of god face to face" ib "initiates- men who have themselves seen god face to face, and lived" ib "the three ways to the holy house of the old king. so that is his house, he is the old king himself, and so are you "the wake world" 1907. 138 leaping all the

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arise four pillars of water. taotzem is the name by which i am blasphemed. my name thou shalt not know, lest thou pronounce it and pass by. and now the angel comes forward again and closes his mouth. all this time heavy blows have been raining upon me from invisible angels, so that i am weighed down as with a burden greater than the world. i am altogether crushed. great millstones are hurled out of heaven upon me. i am trying to crawl to the lion, and the ground is covered with sharp knives. i cut myself at every inch. and the voice comes: why art thou there who art here? hast thou not the sign of the number, and the seal of the name, and the ring of the eye? thou wilt not. 23 and i answered and said: i am a creature of earth, and ye would have me swim. and the voice said: thy fear is kno

face upwards, drinking, drinking, drinking, drinking, drinking of the dew. i cannot describe to you the joy and the exhaustion of everything that was, and the energy of everything that is, for it is only a corpse that is lying on the moss. i am the soul of the aethyr. 28 now it reverberates like the swords of archangels, clashing upon the armour of the damned; and there seem to be the blacksmiths of heaven beating the steel of the worlds upon the anvils of hell, to make a roof to the aethyr. for if the great work were accomplished and all the aethyrs were caught up into one, then would the vision fail; then would the voice be still. now all is gone from the stone. ain el hajel "november" 26, 1909. 2-3.25 p.m. the cry of the 23rd aethyr, which is called tor. in the brightness of the stone a

hing of this, for there is only truth. your falsehood is but a little falser than your truth. yet by your truth shall ye come to truth. your truth is your troth with adonai the beloved one. and the chymical marriage of the alchemists beginneth with a weighing, and he that is not found wanting hath within him one spark of fire, so dense and so intense that it cannot be moved, through all the winds of heaven should clamour against it, and all the waters of the abyss surge against it, and all the multitude of the earths heap themselves upon it to smother it. nay, it shall not be moved. and this is the fire of which it is written "hear thou the voice of fire" and the voice of fire is the second chapter of the book of the law, that is revealed unto him that is a score and half a score and three

ion with one, just as one cannot blaspheme an unknown god, because one does not know what to say to annoy him. and this explains the perfect inefficiency of those who try to insult the saints; the most violent attacks are very often merely clumsy compliments) now the angel is spread completely over the globe, a dewy film of silver upon that luminous blue. and a great voice cries: behold the queen of heaven, how she hath woven her robes from the loom of justice. for as that straight path of the arrow cleaving the rainbow became righteousness in her that sitteth in the hall of double truth, so at last is she exalted unto the throne of the high priestess, the priestess of the silver star, wherein also is thine angel made manifest. and this is the mystery of the camel that is ten days in the d

world he shall reveal unto his chosen. and they shall have power over every spirit of the ether; and of the earth and under the earth; on dry land and in the water; of whirling air and of rushing fire. and they shall have power over all the inhabitants of the earth, and every scourge of god shall be subdued beneath their feet. the angels shall come unto them and walk with them, and the great gods of heaven shall be their guests. but i must sit apart, with dust upon my head, discrowned and desolate. i must lurk in forbidden corners of the earth. i must plot secretly in the by- ways of great cities, in the fog, and in marshes of the rivers of pestilence. and all my cunning shall not serve me. and all my undertakings shall be brought to naught. and all the ministers of the beast shall catch m

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he capacity of his disciples. the fact is that i am a toad, ugly and venomous, and if i do wear a precious jewel in my hand, that jewel is adonai, and well, come to think of it, i am adonai. but st. john is not adonai; and st. john had better do a little humiliation to-morrow. nothing being more humiliating than prana yama, i will begin with that."the sixth day" 12.5. thus then oh ye great gods of heaven! begins the sixth day of the great magical retirement of that 59 holy illuminated man of god our greatly honoured frater, o.m. adeptus exemptus 7 4 brother-elect of the most secret and sublime order a. a. he does with great difficulty (and no interior performance) just four breath-cycles. somebody once remarked that it had taken a hundred million years to produce me; i may add that i ho

in the way that the hindus call sukshma) just so the engineer five feet six in his boots and his men build the dam. the snows melt on the mountains, the river rises, and the land is irrigated, in a way that is quite independent of the physical strength of that five foot six of engineer. the engineer might even be swept away and drowned by the forces he had himself organized. so also the kingdom of heaven. 124 and now (12.57) john st. john will turn himself to sleep, invoking adonai. 1.17. can neither sleep nor concentrate. instead grotesque "astral" images of a quite base gargoylish type. i suppose i shall have to pentagram them off like a damned neophyte."je m'emmerde! 3.8. praise the lord, i wake! if that can be called waking which is a mere desperate struggle to keep the eyes open. 3

ive definitions of konx the lvx of the brethren of the rosy cross that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland."the literary guide""he is a lofty idealist. he sings like a lark at the gates of heaven.'konx om pax' is the apotheosis of extravagance, 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 't

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motto as a new name. this motto is not a name given to the outer man's body, but an occult signifier of the aspiration of his soul "in affirmation of this motto, now doth osiris send forward the goddesses of the scales of the balance to baptize the aspirant with water and with fire. even as it is written 'except a man be born of water and of the spirit: in no wise shall he enter unto the kingdom of heaven. 253 the "kerux" however, at once bars the way, as the candidate is still unpurified. thereupon the goddesses of the scales purify and consecrate him. this is the first consecration "but even as there be four pillars at the extremities of a sphere when the ten sephiroth are projected therein; so also are there four separate consecrations of the candidate" the reception and consecration t

passes the lion, the eagle, and the bull. the "hierophant" then explains to the zelator the symbolism of the cubical cross, as follows "the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of twenty-two squares externally, which refer to the twenty-two letters placed thereon. twenty and two are the letters of the eternal voice in the vault of heaven; in the depths of the earth; in the abyss of the waters, and in the all-presence of fire: heaven cannot speak their fulness, earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them through water: he hath whirled them aloft in fire: he hath sealed them in the air of heaven: he hath distributed them through the planets: he hath assigned unto them the twel

hant" saying to the practicus "frater monokeros de astris, the path now open to you is the twenty- eighth, leading from the 2= 9 of theoricus to the 4= 7 of philosophus. take in your right hand the solid pyramid of the elements and follow your guide through the path" then, as before, the "hierophant" raises his red lamp, and cries "the priestess with the mask of isis spake and said 'i am the rain of heaven descending upon the earth, bearing with it the fructifying and germinating power. i am the plenteous yielder of harvest; i am the cherisher of life "the priestess with the mask of nephthys spake and said 'i am the dew descending, viewless, and silent, gemming the earth with countless diamonds of dew, bearing down the influence from above in the solemn darkness of night" after which the "

od with netzach is the 27th path of the sepher yetzirah which answers to the letter hb:peh. it is the reflection of the sphere of mars and is the lowermost of the reciprocal paths. the tarot key attributed to this path is very rightly the 16th key- the tower; which we have seen in the 4= 7 ritual represents a tower struck by a flash of lightning, symbolising the tower of babel struck by the wrath of heaven, and also the power of the triad rushing down and destroying the columns of darkness, the light of adonai glimmering through the veils and consuming the elementary rituals of the 1= 10, 2= 9, 3= 8, and 4= 7 grades. in many cases the candidate, it is to be feared, can never have realised the necessity of this destruction of superficial knowledge, and the harnessing of the bull, eagle, man

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ntains of light; nothing but what quacks exploit, and dotards drivel of. think of what we claim! that concentration and its results can open the closed palace of the king, and answer the riddle of the sphinx. all science only brings us up to a blind wall, the wall of philosophy; here is your great ram to batter a breach and let in the forlorn hope of the children of the curse to storm the heights of heaven. one single trained observer with five years' work, less money than would build a bakehouse, and no more help than his dozen of volunteer students could give him, would earn himself a fame loftier than the stars, and set mankind on the royal road to the solution of the one great problem. scientific illuminism would have deserved its name, or mysticism would have received a blow which wou

ed myself of the marks of battle, sat down and broke my fast, my sane mind steadily forcing itself to a sober plan of action, beating manfully down the scream of its despair. all day i searched the streets. passing an antiquary, i showed him my weapons. he readily supplied their history; but- there was none of that family alive, nor had been since the great revolution. their goods? the four winds of heaven might know. at those words 'the four winds' i rushed out of the shop, as if stung by an adder "i drove home, set all my servants hunting for railed houses. they were to report to me in the rue des quatre vents. any house not accounted for, any that might conceal a mystery, these i would see myself "all labour lost! my servants tried. i distrusted their energy: i set myself obstinately to

y it would account for both the weapons and the scene in the morgue. but i cannot say "so, too, i learnt from the master that all this veil of life is but a shadow of a vast reality beyond, perceptible only to those who have earned eyes to see withal "these eyes i could not earn; a faith in the master sustained me. i began to understand, too, a little about the human brain; of what it is capable. of heaven- and of hell "life passed, vigorous and pleasant; the only memory that haunted me was the compulsion of my oath that never would i again set foot in the rue des quatre vents "life passed, and for the master ended 'the veil of the temple is but a spider's web' he said, three days before he died. i followed eliphaz levi zahed to the grave "i could not follow him beyond "for the next year i

r which contains in itself all the properties of protean matters: howsoever you may multiply it the key of its numbers is ever 9. fitting symbol of ever-changing matter which ever in its essence is one- one and alone! thus with the first appearance of the number of matter does the first verse of b'rasheth close: formulating in itself the beginning and the end of the great creation "the characters of heaven with thy finger hast thou traced: but none can read them save he hath been taught in thy school" wherefore closing do i name the mighty words: illustration at this point. bounded above by this text in an arc "sit benedictvs dominvs devs noster. within the arc, and bounded by a horizontal but unmarked lower limit: to left, an equal armed cross with intersection circumscribed by a ring. to

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er in the east, lord of the past and the future, he who seeth by the light that is within him. i am the lord of resurrection, who cometh forth from the dusk, and whose birth is from the house of death. o ye two divine hawks upon your pinnacles, who are keeping watch over the universe! ye who accompany the bier unto its resting-place, and who pilot the ship of r, advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flame with the flashing lightning of mine eye, ever rushing forward in the splendour of the daily glorified r, giving life to every creature that treadeth upon the ea

as enterer, directing upon it her whole will: following this projection by the sign of silence. if he does not yet appear, then repeat the invocation to tiriel from the throne of the east. this process may be repeated thrice. but if not even then the spirit come, then an error hath been committed, in which case replace sigil on altar, holding sword as usual, and say""the prayer unto the great god of heaven" o ye great lords of the hall of the twofold manifestation of truth, who preside over the weighing of the souls in the place of judgment before aeshoori, 185 give me your hands, for i am made as ye! give me your hands, give me your magic powers, that i may have given unto me the force and the power and the might irresistible, which shall compel this disobedient and malignant spirit, taph

ath! taphthartharath! arise! move! appear! 187 zod car eca od zodamerahnu odo kikal imayah piap piamoel od vaoan [if at this time that spirit be duly and rightly materialized, then pass on to the request of the mighty magus of art; but if not, then doth the magus of art assume the god form of thoth, and say] thou comest not! then will i work and work again. i will destroy thee and uproot thee out of heaven and earth and hell. thy place shall be come empty; and the horror of horrors shall abide in thy heart, and i will overwhelm thee with fear and trembling, for "soul mastering terror" is my name [if at this point he manifest, then pass on to the final request of the mighty magus of art; if not, continue holding the arms in the sign of apophis] brother assistant magus! thou wilt write me th

cross! and now i finally invoke upon thee power and might irresistible: to heal the sick, to alleviate pain, to strengthen and to restore to health! 21. ahih. ihshvh. inri. v.h. soror q.f.d.r, i now deliver into thy charge this pure and powerful talisman! see thou well how thou dost acquit thyself herein! keep it with reverence and love as a thing holy! keep it in purity and strength! let the dew of heaven descend upon it in the night season! let this sacred perfume be burnt before it in the heat of day! at frequent times do this; and especially after thou has employed it in a work of love. and if thou dose treat it ill, if thou dost use it unworthily, if thou dost expose it to the gaze of the profane, then let its spirit return unto the god that give it, and let its power be assumed by it

ape of neck, saying: so help me th e lord of the universe and my own higher soul [rise now, and raise above thine head thy hands (the left open and the right still holding the magic sword, and lifting unto heaven thine eyes, strive to aspire with all thy will unto the highest divinity, saying] from thy hands, o lord, cometh all good! from thy hands flow down all grace and blessing! the characters of heaven with thy finger hast thou traced: but none can read them save he that hath been taught in thy school! therefore, even as servants look unto the hands of their masters, and handmaids unto the hands of their mistresses, even so our eyes look up unto thee! for thou alone art our help, o lord our god! who should not extol thee, o lord of the universe! who should not praise thee! all belonget

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, and glory upon glory, everlastingly. amen, and amen, and amen. 18 the chapter known as cancer the twelvefold certitude of god and the unity thereof i adore thee by the twelve certitudes and by the unity thereof. 1. o thou sovran warrior of steel-girt valour, whose scimitar is a flame between day and night, whose helm is crested with the wings of the abyss. i know thee! o thou four-eyed guardian of heaven, who kindleth to a flame the hearts of the downcast, and girdeth about with fire the loins of the unarmed. 2. o thou sovran light and fire of loveliness, whose flaming locks stream downwards through the aethyr as knots of lightning deep-rooted in the abyss. i know thee! o thou winnowing flail of brightness, the passionate lash of whose encircling hand scatters mankind before thy fury as

rcles, the soles of whose feet smith plumes of golden fire from the outermost annihilation of the abyss. i know thee! o thou crimson sword of destruction, who chasest the comets from the dark bed of night, till they speed before thee as serpent tongues of flame. 6. o thou sovran archer of the darksome regions, who shooteth forth from thy transcendental crossbow the many-rayed suns into the fields of heaven. i know thee! o thou eight-pointed arrow of light, who smiteth the regions of the seven rivers until they laugh like maenads with snaky thyrsus. 7. o thou sovran paladin of self-vanquished knights, whose path lieth through the trackless forests of time, winding athrough the byss of unbegotten space. i know thee! o thou despiser of the mountains, thou whose course is as that of a lightnin

palm of whose hand 20 all the arts lie bounden as a smoke-cloud betwixt the lips of the mountain. 10. o thou sovran lord of primaeval baresarkers, who huntest with dawn the dappled deer of twilight, and whose engines of war are blood-crested comets. i know thee! o thou flame-crowned self-luminous one, the lash of whose whip gathered the ancient worlds, and looseth the blood from the virgin clouds of heaven. 11. o thou sovran moonstone of pearly loveliness, from out whose many eyes flash the fire-clouds of life, and whose breath enkindleth the byss and the abyss. i know thee! o thou fountain-head of fierce aethyr, in the pupil of whose brightness all things lie crouched and wrapped like a babe in the womb of its mother. 12. o thou sovran mother of the breath of being, the milk of whose brea

babe in the womb of its mother. 12. o thou sovran mother of the breath of being, the milk of whose breasts is as the fountain of love, twin-jets of fire upon the blue bosom of night. i know thee! o thou virgin of the moonlit glades, who fondleth us as a drop of dew in thy lap, ever watchful over the cradle of our fate. 13. o thou sovran all-beholding eternal sun, who lappest up the constellations of heaven, as a thirsty thief a jar of ancient wine. i know thee! o thou dawn-wing'd courtesan of light, who makest me to reel with one kiss of thy mouth, as a leaf cast into the flames of a furnace. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 21 the chapter known as leo the twelvefold glorification of god and t

linest not upon the waggon of night; nor restest thine hand upon the handle of the plough! i deny thee by the powers of mine understanding; urge me in the unity of thy might, and drench me with the red vintage of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 8. o thou god of the nothingness of all things! thou who art neither the starry eyes of heaven; nor the forehead of the crown d morning: o thou who art not perceived by the powers of the mind; nor grasped by the fingers of silence or of speech! i deny thee by the powers of mine understanding; robe me in the unity of thy might, and speed me into the blindness of thine all-pervading nothingness; for thy art all and none of these in the fullness of thy not-being. 33 9. o thou god of

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ssage; namely, to manifest the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 13 aha! olympas. master, ere the ruby dawn gild the dew of leaf and lawn, bidding the petals to unclose of heaven's imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon, mendicant of the mystic boon! marsyas. what wilt thou? olympas. let mine angel say "utterly to be rapt away" marsyas. how, whence, and whither? olympas. by

it may bloom now_ this actual hour! olympas. the soul made safe, is vision sure to rise therein? marsyas. though calm and pure it seem, maybe some thought hath crept into his mind to baulk the adept. the expectation of success suffices to destroy the stress of the one thought. but then, what odds? 30 "man's vision goes, dissolves in god's" or "by god's grace the light is given to the elected heir of heaven" these are but idle theses, dry dugs of the cow theology. business is business. the one fact that we know is: the gods exact a stainless mirror. cleanse thy soul! perfect the will's austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word "dare" each man's an oedipus, that thi

thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped_ windless and eternal even! silenced all the birds of heaven 42 by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream's smoothest flow, and strike upon a golden bell the spirit's call; then say the spell "angel, mine angel

her hands caressing the black earth, 52 her sweet lithe body arched for love, her feet a zephyr to the flowers, she calls my name_ she gives the sign that she is mine, supremely mine, and clinging to the infinite girth my soul gets perfect joy thereof beyond the abysses and the hours; so that_ i kiss her lovely brows; she bathes my body in perfume of sweat. o thou my secret spouse, continuous one of heaven! illume my soul with this arcane delight, volumptuous daughter of the night! eat me up wholly with the glance of thy luxurious brilliance! olympas. the desert calls. marsyas. then let us go! or seek the sacramental snow, where like a high-priest i may stand with acolytes on every hand, the lesser peaks_ my will withdrawn to invoke the dayspring from the dawn, changing that rosy smoke of

nearly true, that this substance does not cause any physical ill; or at least no grave one; but can one affirm that a man incapable of action and fit only for dreaming is really in good health, even when every part of him functions perfectly? now we know human nature sufficiently well to be assured that a man who can with a spoonful of sweetmeat procure for himself incidentally all the treasures of heaven and of earth will never gain the thousandth part of them by working for them. can you imagine to yourself a state of which all the citizens should be hashish drunkards? what citizens! what warriors! what legislators! even in the east, where its use is so widely spread, there are governments which have understood the necessity of proscribing it. in fact it is forbidden to man, under penal

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to 265 this tenet should not be overlooked in our attempt to assign its first suggestion and succeeding spread to their proper causes. i looked, and lo! all the celestial hemisphere was one terrific brazen bell, which rocked upon some invisible adamantine pivot in the infinitudes above. when i cam it was voiceless, but i soon knew how it was to sound. my feet were quickly chained fast to the top of heaven, and, swinging with my head downward, i became its tongue. still more mightily swayed that frightful bell, and now, tremendously crashing, my head smote against its side. it was not the pain of the blow, though that was inconceivable, but the colossal roar that filled the universe, and rent my brain also, which blotted out in one instant all sense, thought, and being. in an instant i fel

, the love merciful; the pure innocence of the eternal equi-balanced. they were like crystalline drops of dew falling on a perfect rock of carrara marble; eyes that looked upon you and created you holy; eyes clearer than the clearest rivulet, more beautiful than the most royal amethyst; eyes that illuminated the darkest corner of hell; eyes that set the fashion to the stars of the celestial vault of heaven; eyes that were but the imperfect mirror of the soul behind. such was the ten-years-old ljubov of the goodly countenance. when, later on, the usual legend grew around her, it was said that wolves had once entered the village, in the midst of 296 winter, starved to madness, and had begun eating two cows in their shed, when little ljubov chanced upon them and was discovered half an hour la

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ess; and, as they looked on one another, 111 surely there stole a subtle madness into their veins, more strong than death: for all the roots of sin and sadness were plucked. as a flower perisheth, so all sin died. and in that place all they did know the beauteous breath and taste the goodly gift of grace. then fell the night. above the baying of the great beast, that was the bass to all the harps of heaven a-playing, there came a solemn voice (not one but was upon his knees in praying and glorifying god. the son of god himself- men thought- spoke then "arise! brave soldier, thou hast won the quest not given to mortal men. arise! sir palamede adept, christian, and no more saracen! on wake or sleeping, wise, inept, still thou didst seek. those foolish ways on which thy folly stumbled, leapt

ive definitions of konx- the lvx of the brethren of the rosy cross- that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland "the literary guide "he is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extravagance. the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudentea the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by

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the head, neck and chest should always be held erect, the aspirant should in fact adopt what the drill- book calls "the first position of a soldier" and never allow the body in any way to collapse. the "bhagavad-g ta" upon this point says: in a pure place, established in a fixed seat of his own, neither very much raised nor very low. in a secret place by himself. there. he should 67 the marriage of heaven and hell. 68 "ibid" 69 visions of the daughters of albion. 70 "hatha yoga pradipika" p. 30. dhauti is of four kinds: antardhauti (internal washing; dantdhauti (cleaning the teeth; hriddhauti (cleaning the heart; mulashodhana (cleaning the anus. basti is of two kinds, jala basti (water basti) and sukshma basti (dry basti) and consists chiefly in dilating and contracting the sphincter musc

the waters of the great ocean will cease to be disturbed by their rise and fall, and they will become still and full of rest, so that like a mirror will they reflect the unimaginable glory of the atman. and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. and i john saw the holy city, new jerusalem, coming down from god out of heaven, prepared as a bride adorned for her husband.140 and i heard a great voice out of heaven saying, behold the tabernacle of god is with men, and he will dwell with them, and they shall be his people, and god himself shall be with them and be their god. and god shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any

ted to attain unity with the atman (kether)203 by means of his emotions (nephesh) intermingled with his reason (ruach, but the buddha by means of his reason (ruach) alone. buddha attempted to cut off all joy from the world, substituting in its place an implacable rationalism, a stern and inflexible morality, little seeing that the sorrows of earth which his system substituted in place of the joys of heaven, though they might not ruffle his self-conquered self, must perturb the minds of his followers, 127 and produce emotions of an almost equal intensity through perhaps of an opposite character to those of his opponents. yet nevertheless, for a space, the unbending rationalism of his system prevailed and crushed down the emotions of his followers, those emotions which had found so rich and

ALEISTER CROWLEY EQUINOX EQ I 6 2

of the temple [the leader of the chorus "beats the tom-tom, and the other brethren clap and stamp their feet. no result] 6 silence- it is in vain! brethren, let us invoke the assistance of the mother of heaven["he goes to veil and reaches through with his hands" mater coeli["passes through throne of" magister templi "and enters the temple] children, what is your will with me? capricornus. mother of heaven, we beseech thee to awaken the master. mater coeli. what is the hour? capricornus. mother of heaven, it lacks a quarter of midnight. mater coeli. be it unto your desire["she plays< as she ends she kneels: the veil slowly parts, and" magister templi "is seen standing in shrine. he slowly enters temple" mater coeli "returns to throne, having been blessed and raised by

awaken the master. mater coeli. what is the hour? capricornus. mother of heaven, it lacks a quarter of midnight. mater coeli. be it unto your desire["she plays< as she ends she kneels: the veil slowly parts, and" magister templi "is seen standing in shrine. he slowly enters temple" mater coeli "returns to throne, having been blessed and raised by him] magister templi. mother of heaven, beloved of the stars, wherefore hast thou awakened the poison of eld, the dweller in eternity? mater coeli. shabbathai [magister templi "comes down to hell-broth and recites "the eyes of pharaoh] dead pharaoh's eyes from out the tomb burned like twin planets ruby-red. enswathed, enthroned, the halls of gloom echo the agony of the dead. silent and stark the pharaoh sate: no breath went w

templi. 1< brother aquarius, what is the time? aquarius. midnight. magister templi. 1. brother capricornus, what is the place? capricornus. the fortress that is upon the frontier of the abyss. magister templi. 1. brothers aquarius and capricornus, is the beloved with us? aquarius "and" capricornus. the mother of heaven is enthroned. magister templi. mother of heaven, let us lament together["recites swinburne's "ilicet<brother aquarius, to what end are we assembled? aquar

ind me "does thy heart beat still at my name, and glow "seest thou my soul in dreams, dear "no" 15 "ah! the fair days of joyance and of gree "when our mouths kissed, ah hissed "maybe "how blue the sky was, as our hope was clear "hope has gone down to hell's nadir" so in the foolish alleys they conferred, and only midnight overheard. aquarius. master, it is not to be borne. magister templi. mother of heaven, let us lament together["recites swinburne's "the garden of proserpine [mater coeli "plays accordingly<mother of heaven, let us work together! mater coeli. behold thine handmaiden [magister templi "and" mater coeli "go together hand in hand, within the veil" capricornus "turns light up [mater coeli "plays

ith the light that stirs and lustres of the dawn, and with the bloom of the wind's cheek as it clusters from the hidden valley's gloom; then i walk in woodland spaces, musing on the solemn ways of the immemorial places shut behind the starry rays; of the east and all its splendour, of the west and all its peace; and the stubborn lights grow tender, and the hard sounds hush and cease. in the wheel of heaven revolving, mysteries of death and birth, in the womb of time dissolving, shape anew a heaven and earth, ever changing, ever growing, ever dwindling, ever dear, ever worth the passion glowing to distil a doubtful tear. these are with me, these are of me, these approve me, these obey, choose me, move me, fear me, love me, master of the night and day. these are real, these illusion: i am of

ALEISTER CROWLEY EQUINOX EQ I 6

nd virtue sin. intolerable blackness hems it in. not hell's heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. penned by the master mage to his desire, she baffles his seductions and his ire, praying god's all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife. 13 12. and this: 13. there is a well before the great white throne that is choked up with rubbish from the a

answered me "it is a pity" and with that i returned to my task, and he guided me therein with his counsel and example. yet in the ark the gloom is fierce; the river without is but twilight, wherein shadows are free; within is darkness itself, and the essence and quintessence of darkness. in this terrific silence i abode for very long; then for an instant that seemed longer than many lives the sun of heaven broke in and smote mine eye, so that i fell backward nigh fainting. but he bade me be of good cheer and return to the task. i obeyed; and behold! again the sun, and behind the sun a glimpse of one appointed equally to be hidden and to be seen, each as may be fitting. but the brightness of the sun and its heat dazzled me and scorched me. my members refused to obey; and i slid backward int

were back from crusade for an hour, my limbs lying slack in rosamond's bower["from the palms c. comes forward" laylah "veiled, with a pitcher. she attaches it to the cord of the lever and" 73 "dips it into the well. she looks about her, and seeing no one, raises her veil" laylah. from the heart of the sand the water wells up purer than the rain. so in my heart love springs chaster than the grace of heaven itself. earth purifies more subtly than the sea. only through matter can spirit understand itself, justify itself, become itself. this mystery i heard from the holy man of bassu. his beard was whiter than snow because it had once been blacker than burnt wood. so will i cherish my love, the love which i owe, which i give, to my husband the noblest of the emirs; for i and my love and my se

h my god" he started up "i am a man. suppose i, who am being, think being is form. i cannot even attach a meaning to the phrase! i am blinder than shorn samson. both must be equal, equally true, equally false, in his eyes wherein all is false and true, he being beyond them. only the brains of a child- of the child- can grasp it 'except ye become as little children, ye 124 cannot enter the kingdom of heaven' i am blinder than shorn samson. well, i'm in charge of delilah at present, and here's the house where we don't admit philistines! get up, little girl" he lifted her gently from the fiacre and paid the driver "stamp" said he "stamp like dr johnson! the ground is firm "e pur si muove" murmured she, and clung (o illogical sex) still closer to his arm. 125 ii the grey hour "to resume" obser

ALEX SANDERS THE KING OF THE WITCHES

gathering speed and chanting: darksome night and shining moon, east then south then west then north, hearken to the witches' rune, here i come to call thee forth. earth and water, air and fire, wand and pentacle and sword, work ye unto my desire. hearken ye unto my word. cords and censer, scourge and knife, powers of the witches' blade, waken all ye unto life, come ye as the charm is made. queen of heaven, queen of hell, homed hunter of the night, lend your power unto the spell, and work my will by magic rite. by all the power of land and sea, by all the might of moon and sun, as i do will, so it shall be, chant the spell and be it done. eko, eko azarak, eko, eko zamilak, eko, eko cernunnos, eko, eko aradia. during the invocation the high priestess stands at one side and at the moment whe

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ritual as a whole. the witches' rune darksome night and shining moon, hearken to the witches' rune. east, then south, west then north, here come i to call the forth. earth and water, air and fire, work ye unto my desire. wand and pentacle and sword hearken ye unto my word. cords and censer, scourge and knife, waken all ye into life. powers of the witches blade, come ye as the charm is made. queen of heaven, queen of hell, lend your aid unto the spell. horned hunter of the night, work my will by magic rite. by all the power of land and sea, as i do will, so mote it be. by all the might of moon and sun, chant the spell and be it done. notes the original was written by doreen valiente, and is rather different (verses are arranged in an abab rhyme scheme: l darksome night and shining moon, eas

ho gives the gift of joy unto the heart of man. upon earth, i give the knowledge of the spirit eternal; and beyond death, i give peace and freedom and reunion with those who have gone before. nor do i demand aught in sacrifice; for behold, i am the mother of all living, and my love is poured out upon the earth. hp: hear ye the words of the star goddess; she in the dust of whose feet are the hosts of heaven, and whose body encircles the universe. hps: i who am the beauty of the green earth, and the white moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. arise, and come unto me. for i am the soul of nature, who gives life to the universe. from me all things proceed, and unto me all things must return; and before my face, beloved of g

r (he rarely gives the actual bos text, whereas she always does, but from a slightly different bos) l midsummer the cauldron, filled with water and decorated with flowers, is placed before the altar. hps casts the circle and then stands before the cauldron, wand upraised. hp stands in north behind the altar; coven is in a circle, facing inwards, alternately man and woman. hps says: hps: great one of heaven, power of the sun, we invoke thee in thy ancient names- michael, balin, arthur, lugh, herne; come again as of old into this thy land. lift up thy shining spear of light to protect us. put to flight the powers of darkness. give us fair woodlands and green fields, blooming orchards and ripening corn. bring us to stand upon thy hill of vision, and show us the lovely realms of the gods. hps

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

m the initiate realises within himself the meaning of "peace" he stands, as it were, in a void, or in a vacuum, wherein naught seemingly can reach him; he stands betwixt earth and heaven for a brief second, conscious of naught but the meaning of things as they are, realising his own essential divinity, and the part which he must play when he again returns to earth service from the council chamber of heaven. he is conscious of no anxiety, fear, or doubt. he has contacted the divine "presence" and has seen the vision. he knows what he has to do and how he must do it, and peace and joy unutterable fill his heart. this is an interlude of stillness before a period of renewed activity, which begins at the moment that the rod is applied. whilst he has been thus withdrawn within himself, with all

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

seven times great the heat. more solid grew the formless mass, and deeper sank the stone. to the heart of inmost fire the sacred stone went down. this time the work was better done, and the product more perfected. at the seventh revolution, the third wheel rendered back the stone. triple the form, rosy the light, and sevenfold the eternal principle. from out the greater wheel, down from the vault of heaven, came into light the lesser wheel that counted as the fourth. the eternal lhas looked down, and the sons of god reached forth. down to the inmost point of death they flung the sacred stone. the plaudits of the chohans rose. the work had turned a point. from the pit of outer darkness, they gathered forth the stone, translucent now and unalloyed, of colour rose and blue. the turning of the

and desire, and perform their office of construction. on the path of in-breathing (whether human, planetary or logoic) they are no longer attracted, and the form begins to dissipate. they withdraw their interest and the forces (likewise entities) who are the agents of destruction, carry on their necessary work of breaking up the form; they scatter it as it is occultly expressed to "the four winds of heaven" or to the regions of the four breaths, a fourfold separation and distribution. a hint is here given for careful consideration. though no pictures have been drawn of death bed scenes nor of the dramatic escape of the palpitating etheric body from the centre in the head, as might have been anticipated, yet some of the rules and purposes governing this withdrawal have been mentioned. we ha

sheaths of which it is the animating factor, and upon the centers which come primarily under its control. as we have been told, and as is generally recognised, the effect of heat in matter is to produce that activity which we call rotary, or the revolution of the spheres. some of the ancient books, and among them a few that are not yet accessible in the occident, have taught that the entire vault of heaven is a vast sphere, revolving slowly like a stupendous wheel, and carrying with it, in its revolution, the entire number of constellations and of universes contained within it. this is a statement unverifiable by the finite mind of man at his present stage, and with his present scientific accessories, but (like all occult statements) it contains within it the seed of thought, the germ of t

ry again says "the drops of moisture grow heavier. they break as rain upon the lowest plane. they sink into the clay and cause it to blossom. thus do the waters cover the earth and all the cycles. two are the objectives of the fathering drops, and each attained in vastly separated cycles; one is to sink and lose itself in the dark soil of earth; the other to rise and merge itself in the clear air of heaven. between the two vast periods the heat doth play its part. but when the heat grows fierce, and the fires within the earth and beneath the waters burn hot- 622- a treatise on cosmic fire copyright 1998 lucis trust and flow, the nature of the many drops is seen to undergo a change. they dissipate in steam. thus doth the heat perform its part. later again the fire electric flashes forth, an

physical plane, and beyond the cosmic astral until it can "conceive and think" upon the cosmic mental plane. that supposes a realisation beyond that of the buddhas who have the consciousness of the cosmic physical plane, and beyond that of the planetary logoi. it is the consciousness and knowledge of a solar logos. to the occult student, who has developed the power of the inner vision, the vault of heaven can therefore be seen as a blazing fire of light, and the stars as focal points of flame from which radiate streams of dynamic energy. darkness is light to the illumined seer, and the secret of the heavens can be read and expressed in terms of force currents, energy centres, and dynamic fiery systemic peripheries. 4. the law of radiation. it will be found that more time will be given to

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ranslation of the comment by veda vyasa which is here appended "passionless is the consciousness of being master on the part of one who has rid himself of thirst for either seen or revealed objects "the mind stuff (chitta) if it be rid of thirst for objects that are seen, such as women, or food or drink or power, if it be rid of thirst for the object revealed (in the vedas) such as the attainment of heaven or of the discarnate state or of resolution into primary matter if even when in contact with objects either supernormal or not, it be, by virtue of elevation, aware of the inadequateness of objects will have a consciousness of being master" the word "traditional" carries the student's thought away from that which is usually regarded as the object of sensuous perception into the world of

er souls. he has to find god in his own heart and in every form of life. then, as an initiate, he arrives at omniscience or all-knowledge, and the halls of learning and of wisdom render up to him their secrets. he becomes a christ, a knower of all things, knowing what is in the heart of the father and in the hearts of men. finally, he can eventually achieve omnipotence or all-power, when the keys of heaven will be handed to the son of man and all power will be his. 50. by a passionless attitude towards this attainment and towards all soul-powers, the one who is free from the seeds of bondage, attains the condition of isolated unity. the isolated unity referred to here is that of complete separation from all form aspects and the achievement of spiritual oneness. it is aloofness from the mat

quench all the fiery darts of the wicked. and take the helmet of salvation, and the word of the spirit, which is the word of god (eph. vi. 14. 15. 16. 17) the equally clear command of krishna to arjuna sounds out also "having regard to thy duty, deign not to shrink back. for nothing is better for a warrior than a righteous battle. and such a battle has come to thee of its own accord, a very door of heaven will be opened; happy the warriors. who find such a fight as this. therefore, arise, determined to do battle. making equal good and ill fortune, gain and loss, victory and defeat, gird thyself for the fight (gita ii. 31. 32. 38. 37) 29. the man who develops non-attachment even in his aspiration after illumination and isolated unity becomes aware, eventually, of the overshadowing cloud of

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

emphasis upon the ambitions of the personal self. clear discrimination of these two paths reveals what is called in some occult books that "narrow razor-edged path" which lies between the two. this is the "noble middle path" of the buddha and marks the fine line of demarcation between the pairs of opposites, and between the two streams which he has learnt to recognize one going up unto the gates of heaven, and the other passing down into the nethermost hell. by the exercise of the two main weapons of the aspirant, discrimination and dispassion, he gains that quality which is called in this rule "the vital power. just as the eye is the instrument of- 134- a treatise on white magic copyright 1998 lucis trust choice in choosing the way of travel on the physical plane and has besides a potenc

nent the great ones, and with keenness, with excitement, and with smug self-satisfaction and with a pleased curiosity, he prepares for the important revelation. yet the earlier injunction is the conveyer of occult information and indicates a law which if rightly followed leads to release and liberation. the latter concerns phenomena and the knowledge of it leads not the weary pilgrim to the gates of heaven. some of you need this reminder. those stages which precede the human are omitted as none who will read these words possess the equipment to comprehend their inner sense. we will begin therefore with the stages in the human kingdom. stage i the life has climbed the stairway long through daily use of form. through the lesser three, with progress slow, the long path has been travelled. ano

the occult books and likewise in the secret doctrine that all initiates must be healers; therefore, that all initiates use the palms of the hands in the work of healing. only those therefore, who have wielded the sword dare lay the sword down and stand with empty hands, uplifted in blessing. only the "armed hand" can safely be used in the work of salvation; only those who have "taken the kingdom of heaven by force" and who are occultly known as the "violent ones" can take the heavenly supply and use it in the work of healing. this should be carefully borne in mind. the true healing force can only flow through those who in some degree either directly (by right of initiation or of advanced discipleship) or indirectly as being used on the inner side by some adept or advanced healer, are link

reveal abuses; through economic discontent which is after all a striving to change that which is undesirable so as to give the human unit conditions of living which will lead to thought and from thought to soul control; through religious propaganda and the efforts of the many organisations and groups throughout the world which hold before the minds of men what i might symbolically call "the hope of heaven (using the word "heaven" as a symbol of perfection and of purity, the work of this stage is going steadily forward. so successful has it been that now the filth and impurities which surround the world soul and which keep humanity from its true expression are known and recognised and there is consequently a steady drive towards betterment. all has been brought to the surface, and the resu

nceive of the state of consciousness of those who have freed themselves from the illusions of the astral plane or realise the state of awareness of those forms- 351- a treatise on white magic copyright 1998 lucis trust of life which have not yet developed astral consciousness? it is the dual nature of the mind which causes this illusion, for the mind of man presents to him the keys of the kingdom of heaven or locks upon him the door of entrance into the world of spiritual realities. it is the concretising unprincipled mind which brings about all the troubles of humanity. it is the sense of i-ness and the spirit of separative individuality which has brought humanity to its present condition, and yet even that is a part of the great developing process. it is the consciousness of duality, and

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

f disease the best method for the first ray man would be to draw health and strength from the great fount of universal life by his will power, and then pour it through the patient. this, of course, presupposes knowledge on his part of occult methods. the characteristic method of approaching the great quest on this ray would be by sheer force of will. such a man would, as it were, take the kingdom of heaven "by violence" we have seen that the born leader belongs to this ray, wholly or in part. it makes the able commander-in-chief, such as napoleon or kitchener. napoleon was first and fourth rays, and kitchener was first and seventh, the seventh ray giving him his remarkable power of organisation. the second ray of love-wisdom special virtues: calm, strength, patience and endurance, love of

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

many, it must be borne in mind that "at the first great initiation the christ is born in the disciple. it is then that he realizes for the first time in himself the outpouring of the divine love, and experiences that marvellous change which makes him feel himself to be one with all that lives. this is the `second birth' and at that birth the heavenly ones rejoice, for he is born into `the kingdom of heaven' as one of the `little ones' as a `little child' the names ever given to the new initiates. such is the meaning of the words of jesus, that a man must become a little child to enter into the kingdom."15 the same writer points out in another place that "the `second birth' is another well-recognised term for initiation; even now in india the higher castes are called `twice-born' and the ce

hlehem to calvary copyright 1998 lucis trust virgin birth then been an important tenet of the faith it would undoubtedly have figured in the mystical symbolism of that composition."36 isis was often represented standing on the crescent moon, with twelve stars surrounding her head. in almost every roman catholic church on the continent of europe may be seen pictures and statues of mary, the "queen of heaven" standing on the crescent moon, her head surrounded with twelve stars "it would seem more than a chance that so many of the virgin mothers and goddesses of antiquity should have the same name. the mother of bacchus was myrrha; the mother of mercury or hermes was myrrha or maia; the mother of the siamese saviour sommona cadom was called maya maria, i.e `the great mary; the mother of adoni

nd at the end will stand amazed at the persistence of god's love and the willingness to sacrifice themselves which all these sons of god manifest. it is therefore wise and timely to remember that "these events are reproduced in the lives of the various solar gods, and antiquity teems with illustrations of them. isis of egypt, like mary of bethlehem, was our immaculate lady, star of the sea, queen of heaven, mother of god. we see her, in pictures, standing on the crescent moon, star-crowned, she nurses her child horus, and the cross appears on the back of the seat in which he sits on his mother's knee. the virgo of the zodiac is represented in ancient drawings as a woman suckling a child the type of all future madonnas with their divine babes, showing the origin of the symbol. devaki is lik

herefore a human being. then he who shall come looms over them all, overshadowing them, pointing to the fulfilment which shall come through birth and human incarnation. truly the picture book of the heavens holds eternal truth for those who have eyes to see and the intuition developed rightly to interpret. prophecy is not confined to the bible but has ever been held before men's eyes in the vault of heaven. thus as "the heavens declare the glory of god, and the firmament sheweth his- 42- from bethlehem to calvary copyright 1998 lucis trust handiwork,"46 we have the prophecy of that world event which took place when christ was born in bethlehem, the "house of bread" and virgo rose above the horizon, whilst the star in the east shone forth. christ came, then, to his own flesh and blood becau

forth much fruit."53 this was the destiny awaiting him when he came to the birth in bethlehem. then he entered upon the career which eventually "bruised" him and led him to his death. according to the concordance, the name mary means "the exalted of the lord" as one says these words, the famous picture, by mulillo, of the virgin, standing on the crescent moon and being gathered up into the clouds of heaven, comes to mind. such is the assumption of the virgin into glory. there is another interesting point in connection with the constellation virgo, upon which we might touch. mary, the virgin, in the symbolism of the ancient wisdom, stands for virgin matter, for the substance which nurtures and nourishes and hides within itself the christ child, the christ consciousness. in the last analysis

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

- volume ii: esoteric psychology ii copyright 1998 lucis trust the trumpet call goes forth 'the warfare is no more. the battle ends. the glamour and the clouds have disappeared. the light and glory of the way is here. that light reveals the plan. the whole is with us now. the purpose is revealed. with all i have, i serve that plan" ray seven "the angel of the presence lifts one hand into the blue of heaven. he plunges deep the other into the sea of forms. thus he connects the world of form and formless life. heaven to earth he brings; earth into heaven. this the man, who stands before the angel, knows. he grasps the meaning of the painted sign which the angel holds aloft [then follows a phrase which is incapable of translation into modern language. it signifies that complete merging which

ucis trust that the work of stimulating that which is needed is one of the major tasks of a master, and the power of a disciple to destroy that which limits him is greatly needed. souls of this ray, as they come into incarnation through desire, grasp. this expresses the nature of the force demonstration employed. there is a measure of violence in their technique. they eventually "take the kingdom of heaven by force" ray two. the energy of love-wisdom souls on this ray use the method of "gathering in, or "drawing into. the soul sets up a vibration (little as we may yet grasp the real significance of that word) and that vibration affects its environment, and atoms of substance on all three planes are attracted to the central point of energy. the method is relatively gentle, when compared to

e a command which, as a disciple with spiritual insight one will obey, because one is awakened; if one is an initiate, they will evoke the comment "this i know" the direction of ray i "the garden stands revealed. in ordered beauty live its flowers and trees. the murmur of the bees and insects on their winged flight is heard on every side. the air is rich with perfume. the colours riot to the blue of heaven. the wind of god, his breath divine, sweeps through the garden..low lie the flowers. bending, the trees are devastated by the wind. destruction of all beauty is followed by the rain. the sky is black. ruin is seen. then death. later, another garden! but the time seems far away. call for a gardener. the gardener, the soul, responds. call for the rain, the wind, the scorching sun. call for

s dim laboratory, a worker stood, toiling at work. his test tubes and his frail appliances he used with skill. in rows and rows, the retorts for fusing, and for blending, for crystallising and for that which sought division, stood with their flaming fires. the heat was great. the toil severe. dim passages, in steady progress, led upward to the summit. there a wide window stood, open unto the blue of heaven, and carrying one clear ray down to the worker in the depths..he worked and toiled. he struggled onwards toward his dream, the vision of an ultimate discovery. he sometimes found the thing he sought, and sometimes failed; but never found that which could give to him the key to all the rest..in deep despair, he cried aloud unto the god he had forgot 'give me the key. i alone can do no mor

rd his dream, the vision of an ultimate discovery. he sometimes found the thing he sought, and sometimes failed; but never found that which could give to him the key to all the rest..in deep despair, he cried aloud unto the god he had forgot 'give me the key. i alone can do no more good. give me the key' then silence reigned. through the opening on the summit of the pyramid, dropped from the blue of heaven, a key came down. it landed at the feet of the discouraged worker. the key was of pure gold; the shaft of light; upon the key a label, and writ in blue, these words 'destroy that which thou has built and build anew. but only build when thou has climbed the upward way, traversed the gallery of tribulation and entered into light within the chamber of the king. build from the heights, and t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

use the advice and information available for practical, experimental use. 2. self-centredness in some subtle or obvious form. you will place yourself, i know, under those who, through lethargy, fail to achieve the utmost possible. i would point out to you that though you may have this liability in a physical or emotional form, you have not got it mentally. you are among those who take the kingdom of heaven by violence and enter therein. b.s.d. needs this mental activity in a dynamic form, even if he recognises not the truth of my remarks- 112- discipleship in the new age- volume i copyright 1998 lucis trust if you will ponder upon the verse which i am now going to give you for consideration, illumination may pour in. these verses do not refer to your recognised lethargy of that you are awa

you will ponder upon the verse which i am now going to give you for consideration, illumination may pour in. these verses do not refer to your recognised lethargy of that you are aware and with it i need not deal. these occult phrases deal with things basic and oft unrecognised. if recognised, they are not adequately appraised. here are the verses "one star shone forth within the dark blue vault of heaven. then another and still another could be seen until around the star were many shining points. the circle of the stars revolved and kept its place and darkness was around on every hand. each star within its tiny orbit kept its place and slow revolved. its contacts with the circle's edge proved adequate"`there is but one great circle' came a voice `not many little spheres. some stars are s

ft of a psychical nature) upon yourself. 3. your emotional nature has been the clearing-house for all this first ray energy; this will account to you for much of your inner experience and for much that you have suffered and do suffer. having pointed this out, i would add that this powerfully polarised first ray personality gives you the power to do three things: first of all, to storm the kingdom of heaven and take it by violence and consequently in this life to force certain issues and bring certain soul objectives to fruition. be, therefore, encouraged. secondly, to make possible certain forms of service in your personality life. earlier i have used a phrase to that effect when teaching you that "your intelligent mind can dominate at need" this was a statement of fact; one of the ways in

in the new age- volume i copyright 1998 lucis trust june 1933 i would say to you, my brother, that the instructions which i last gave to you still carry for you the needed teaching a teaching which, if followed, will lead to realisation. i have today but little to add. will you again and with a lighted heart read what i there have said? your progress on the way and your power to take the kingdom of heaven by violence is very real and the keys of the entrance lie within your grasp. but this power itself carries with it its own problem and its own solution. only one vital thing stands in the way of a life of utter usefulness and that is the sixth ray quality of your personality. it is, as you know, the ray of devotion, of a fanatical idealism, of undue emphasis and this ray, when conditioni

on the strength which is in you and which surrounds you. i seek not to change your meditation, except to substitute a different visualisation exercise for the- 293- discipleship in the new age- volume i copyright 1998 lucis trust one now being followed. a. visualise yourself as standing to one side of a vast field of closed lotus buds which rest on their broad green leaves. above you is the blue of heaven and ahead of you across the field of buds and leaves and on the far horizon is a golden gate, with the two halves of its door closed. b. then picture yourself as watching the slow opening of the buds, until little by little, the field changes from green to gold, and all that can be seen is a mass of golden flowers, wide open in the sun. c. then imagine yourself, my brother, putting a foo

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

he past, emphasising a period of only 33 years and presenting no clear hope for the future. what is the hope held out today by the orthodox and unimaginative theologians? that at some distant date, known only to the inscrutable will of god the father, christ will issue forth from his seat at the right hand of god, and (followed by his angels and by the church invisible) descending upon the clouds of heaven, to the sound of a trumpet, he will make an appearance in jerusalem. the battle raging at that time will then end, and he will enter the city of jerusalem to rule for one thousand years. during this millennium, satan or the principle of evil will be bound or imprisoned, and there will be a new heaven and new earth. further than that, we are told nothing; humanity hopes for so much more t

that he must have more trained and dedicated workers and agents than at that time was possible, or has proved possible since. hence the gathering out and the training of the new group of world servers. when there are enough of these servers and enlightened workers, he will come and nothing can arrest his approach. 4. he discovered also that men were not then desperate enough to "take the kingdom of heaven by violence; it is only in desperation and when completely at the end of his tether that the disciple finds his way into that kingdom and is ready to relinquish the old ways. what is true of the individual must also be true, on a larger scale, of humanity. it is to the whole world that christ comes and not just to the christian world. he comes to the east and to the west, and has foresee

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

give you some hints and suggest some lines of approach, and these, if carried in the consciousness of the illumined astrologers, may enable one of them at a later date to discover that key and then turning it on behalf of humanity reveal the fourth great fundamental of the ageless wisdom of which three are already given in the proem of the secret doctrine. space is an entity and the entire "vault of heaven (as it has been poetically called) is the phenomenal appearance of that entity. you will note that i did not say the material appearance, but the phenomenal appearance. speculation about the nature, the history and identity of that entity is useless and of no value. some dim idea, providing analogy even when eluding specifications, might be gained if you will endeavour to think of the hu

) 10 "the logos with the seven hierarchies form one power, so, in the world of form, the sun and the seven chief planets constitute one active potency (s.d. ii. 27) 11 "the sun, the moon and mercury were the earliest trinity of the egyptians (osiris, isis and hermes (s.d. ii. 640) 12 "the seven rays of the sun are made parallel to the seven worlds of every planetary chain, and to the seven rivers of heaven and earth (s.d. ii. 640) 13 "the seven rays of the sun will expand at the final pralaya into seven suns and absorb the material of the whole universe (s.d. ii. 647) 14 "the moon is the mind and the sun is the understanding (s.d. ii. 675) 15 "the trinity is symbolised by the sun: a. the central spiritual sun god the father. b. the heart of the sun god the son. c. the physical sun god the

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

therefore, should they be burned to a crisp for all eternity? i saturated myself with the thought of hell and, glowing with information and forgetting that nobody had ever come back from hell to tell us whether it was true or not, i stood up that afternoon on the platform before five hundred men prepared to terrify them into the courts- 49- the unfinished autobiography copyright 1998 lucis trust of heaven. it was an immense room, with long french windows opening out into the rose garden and the roses at that time were in full bloom. i spouted my piece; i declaimed vociferously; i talked and i emphasised the dire need of my audience. i was carried away with my subject; i forgot my surroundings in the thought of hell. suddenly at the end of half an hour i discovered i had no audience. one b

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

nd desire, and perform their office of construction. on the path of in-breathing (whether human, planetary or logoic) they are no longer attracted, and the form begins to dissipate. they withdraw their interest, and the forces (likewise entities) who are the agents of destruction. carry on their necessary work of breaking up the form; they scatter it as it is occultly expressed to "the four winds of heaven" or to the regions of the four breaths a fourfold separation and distribution. a hint is here given for careful consideration. though no pictures have been drawn of death bed scenes nor of the dramatic escape of the palpitating etheric body from the centre in the head, as might have been anticipated, yet some of the rules and purposes governing this withdrawal have been mentioned. we hav

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

vidual ashrams. this happening has produced a tremendous stimulation with all the attendant opportunities, manifestations, and dangers. masters such as myself have had to learn to handle this great potency, and at the same time to make as much of it as we can (safely and wisely) available to our senior disciples. it might be said symbolically that "the point of the triangle is based in the courts of heaven (shamballa) and from that point two streams of power pour forth into the realm of soul and into the heart of the disciple. thus is the triad formed; then are the energies related unto the world of men; thus can the will of god appear, and thus can the great lord who guards the council chamber of this sphere of solar life carry his purpose to the holy groups (the ashrams. a.a.b, and thenc

c levels and remains there unchangeably. it is that which holds sanat kumara, in his council chamber at shamballa, standing steadfastly by all those lives which are undergoing redemption and by all those who are the agents of the redemptive process until "the last weary pilgrim has found his way home" these agents are the sons of men who will each and all demonstrate eventually "within the courts of heaven" and at the place of initiation, the nature of their high calling; they will prove to all who can grasp the significance of the demonstration that they have only "become again in full- 268- discipleship in the new age- volume ii copyright 1998 lucis trust expression what they have always been" now the removal of the veils of matter permits the inner glory to shine forth and the redemptiv

the stage wherein he may precipitate these energies into the three worlds of human service and thus employ them for the furthering of the hierarchical plan. these three stages of conscious activity penetration, polarisation and precipitation are definite and recognised stages in every initiation, with the exception of the first initiation. the disciple (as the scriptures put it "takes the kingdom of heaven by violence" and thus penetrates into the arena of activity of the initiator; within that area of spiritual and dynamic influence he becomes polarised, with results which are conditioned by the particular initiation being undergone. from this point he carries forward the task of precipitating the contacted energies and learns how to make them available in his work for humanity. at the sa

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

tween the many expressions of the creative process at this time. they are likewise conditioned by the incoming aquarian force and "measured" by the outgoing piscean forces. i would have you note here my use of the word "forces" and "force" for not idly have i made them- 61- the externalisation of the hierarchy copyright 1998 lucis trust singular and plural. in this process of founding the kingdom of heaven upon earth, the same procedure is being followed as was used in the earlier stage of founding the fourth kingdom. the "seven men, each on his own lot" reach a moment of tension and of creative power wherein the seeds of life, which they contain within themselves, can come to fruition, and groups of such appearing seeds can appear in the world "on their own lot" putting it more simply and

ion of free will in the less damaged parts of the world. moral unpreparedness and the refusal to relinquish the many and differing misinterpretations of truth or of christ's teaching are hindering many people today. release for humanity will come when the so-called good people of the world give up their pet theories and their beloved ideals and grasp the essential fact that entry into the kingdom of heaven and into the new age will take place when mankind is truly loved and selflessly served, and when the true, divine purpose is seen and humanity is found to be one indivisible whole. then petty nationalisms, religious differences and selfish idealisms (for that is what they often are as most people are idealists because they seek to save their own souls) are subordinated to human need, hum

heir own and to familiarise the thinkers of their time with the formulated concept. in this way great motivating, divine purposes become controlling factors in human progress. it is in this way that the basic urge to liberation and to freedom has slowly and consistently dominated human endeavour, leading first of all to the struggle for individual freedom and liberation (with the incidental ideal of heaven, of initiation and of spiritual attainment, and gradually moulding human thought to such an extent that the greater ideal takes shape. the freedom of humanity and the liberation of its power to be self-determining (which is an aspect of freedom) has become the dearest ideal and the best thought of the thinkers in all nations. in the last analysis, it is this interference with individual

nafraid, response will inevitably come from the very presence itself. a manifestation of light and love and power will stream forth. recognition of need has then evoked response. the conflict ceases; the dweller departs to his own place; the path ahead lies clear; the disciple can move forward with assurance, and a better life dawns for him. so it is for humanity. a demand rises to the very gates of heaven; the massed intent of humanity is that evil must end and a better and truer life become possible. at the moment of greatest tension and of difficulty the demand goes forth. response comes. the avatar appears and light pours in, making the way clear. new hope awakens and fresh determinations are made. strength to establish right relationships streams through the body of humanity, and mank

art of the world, and throughout the endless reaches of time itself, back into the limitless past, men have found the path to god; they have trodden it and accepted its conditions, endured its disciplines, rested back in confidence upon its realities, received its rewards and found their goal. arrived there, they have "entered into the joy of the lord" participated in the mysteries of the kingdom of heaven, dwelt in the glory of the divine presence, and then returned to the ways of men, to serve. the testimony to the existence of this path is the priceless treasure of all the great religions and its witnesses are those who have transcended all forms and all theologies, and have penetrated into the world of meaning which all symbols veil. these truths are part of all that the past gives to

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

st forms of love) could be expressed in a more comprehensive manner. another rending of the veil, and one of relatively minor importance, took place when saul of tarsus saw the glory of the lord and was changed into paul the apostle. his forward moving and potent directness and sincerity, pushing along "the road to damascus" forced him to penetrate through one of the separating veils. the kingdom of heaven suffereth violence and the violent take it by force. this force, working in saul, drove him through the veil which prevented vision, and the rent thereby made brought him a new revelation. he was, we are told, completely blinded for three days, and this the esoteric records corroborate. this is a well-known correspondence to the three days in the tomb and one recognised by esotericists;

lame, and in its turn it burns out the lower gross material. e'en as the path is neared, clearer the light shines out. forth through the chalice gross and dark that forms the foundation shines the light supernal, till all who see the radiation cry out within themselves "behold, a god is here" forth from the chalice rosy red shines the inner glow, till soon the red of earth desire becomes the glow of heaven's fire, and all is lost save aspiration that shades not the cup with karmic colour. forth from the chalice blue shines and glows the inner light divine till all the forms are burnt and gone, and naught is left save one divine abstraction. naught but the shells remain below, naught but the forms for use, and at the culmination what strange event is seen? tarry, o pilgrim, at the strange a

ALICE BAILEY THE LABOURS OF HERCULES

d skill-in-action. two points of view are equally wrong: in the one case we have practices taught which lead eventually to sexual orgies. these have been dignified by the name of sex magic, and in the sexual orgasm, deliberately induced, a man is led to believe that the physical sex act is his highest point of spiritual opportunity and that, at such a moment, he can touch, if he will, the kingdom of heaven. the other attitude, which makes marriage and all expression of the sex life a sin for a disciple and which says that a man cannot be pure in the truly spiritual aspect if he marries and raises a family, is as devastatingly dangerous. there is no state of consciousness and no condition of life in which it is impossible for a man to function as a son of god. if it is not possible for a ma

dividual soul. it is therefore, esoterically considered, the star of initiation. in the language of symbology we are told, there comes a moment when a star blazes forth before the initiate, signifying his realization of his identity with the universal soul, and this he suddenly glimpses through the medium of his own soul, his own star- 42- the labours of hercules canis major is the immortal hound of heaven, that chases forever the lesser dog, the underdog, the man in physical incarnation. this chase has been immortalised for us by francis thompson in the hound of heaven "i fled him, down the nights and down the days; i fled him, down the arches of the years; i fled him, down the labyrinthine ways of my own mind; and in the mist of tears i hid from him, and under running laughter. up vistae

s interesting to note that the hebrew names of some of the stars found in this constellation signify "the enemy of the coming one, which is the meaning of the name of the brightest star, arneb; whilst three other stars have names meaning "the mad "the bound "the deceiver. all these words are characteristics of the lower self chased eternally by the higher self; the human soul pursued by the hound of heaven. as we look at the starry heavens at night and locate sirius, the dog star, the story of our past, present and future is dramatically pictured. we have the story of our past in lepus, the hare, fleet of foot, deceived, mad, bound to the wheel of life, identified with the matter aspect, and ever the enemy of "the coming prince. in canis minor, we have the story of the aspirant, of our pre

form life, and the other into spiritual life; one opening the door into the mass form of the human family, and the other into the universal state of consciousness, which is the kingdom of spirit. one marks the beginning of human experience on the physical plane, the other marks its climax. one signifies potentiality, and the other consummation. we are told that christ gave to saint peter the keys of heaven and earth; he gave to him, therefore, the keys of these two gates. we read "jesus gives to peter. the keys to the two principal gates of the zodiac, which are the two solsticial points, the zodiacal signs cancer and capricorn, called the gates of the sun. through cancer, or the 'gate of man, the soul descends upon earth (to unite with the body, which is its spiritual death. through capri

ltist is a human being who works in the world of powers and forces. i do not know anyone who can safely be trusted to wield power. why? because sagittarius has not done its work. restraint of speech has not yet been learned. control of thought has not been mastered, and the soul is not potent enough. when we love enough we may have power. when we love enough and are harmless enough then the gates of heaven and hell will be put into our hands, but not before. let us begin to love, not sentimentally, but through beginning really to understand human beings, to identify ourselves with them and love them. you can know what a human being is, with all his faults, and you can love him; not from a superior standpoint of saving "poor thing, some day he will be where i am, but from the standpoint of

AN INTRO TO STUDY OF THE KABALAH

discourse of the aged--the prophet elias, and januka- the young man; with notes called tosephta and mathanithan. in course of publication there is now a french translation of the complete zohar, by jean de pauly: this is a most scholarly work. other famous kabalistic treatises are "the commentary on the ten sephiroth" by rabbi azariel ben menachem, 1200 a.d "the alphabet" of rabbi akiba" the gate of heaven; the "book of enoch "pardes rimmonim, or garden of pomegrantes "a treatise on the emanations "otz ha chiim, or the tree of life" of chajim vital "rashith ha galgulim, or revolutions of souls" of isaac de loria; and especially the writings of the famous spanish jew, ibn gebirol, who died a.d. 1070, and was also called avicebron, his great works are "the fountain of life" and "the crown of

as been superexcellent, has to be re-born in another form, but at death, as all religions agree, great changes occur. according to the kabalah, the visible material body, the guph, decays, and the animal aspect of the soul, the nephesh, only gradually fades away from it: the ruach, the human aspect, passes away from the assiatic plane, and the neshamah, the spiritual soul, returns to the treasury of heaven, to the gan oidin, or of paradise, perfected to a spiritual world beyond the plain of rebirths. the "sepher jareh chattaim" says that a man is judged in the same hour in which he dies; for the shekinah, a presence of the divine one, comes near him, with three angels, of whom the chief is dumah, the angel of silence: if the soul is condemned, dumah takes it to gai-hinnom, or hell, for a p

ANALYSIS OF THE 5 6 INITIATION

and placed on the cross of suffering. but first, he enters. at this point, the second adept is still horus. the third adept is now anubis. hodos, or the introducing adept, is themis. themis is a greek goddess of justice. she is titan like, thus she fits better than maat. anubis now challenges the aspirant who exalteth his ego and lower self with proclamations. the aspirant is seeking the kingdom of heaven by horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the serpent are presented unto the aspirant who is now clothed in black to show his uninitiated state and the darkness in which he lives and dies. his hands are bound which symbolizing that only one of the pillars is free, the trunk of his body, the middle pillar. the serp

ANATHEMA OF ZOS

to the shabby sentiments, the ugly familiarities, the calligraphic pandemonium-a world of abundance acquired of greed. thus are ye outcasts! ye habitate dung-heaps; your glorious palaces are hospitals set amid cemeteries. ye breathe gay-heartedly within this cess-pit? ye obtain of half-desires, bent persuasions, of threats, of promises made hideous by vituperatious righteousness! can you realize of heaven when it exists without? believing without associating ye are spurious and know not the way of virtue. there is no virtue in truth, nor truth in righteousness. law becomes of desire's necessity. corrupt is the teacher, for they who speak have only spent words to give. believe or blaspheme! do ye not speak from between your thighs? to believe or unbelieve is the question. verily, if you be

ot pleasure. in your sleep lusts, feeble violence and sickly morale, ye are more contemptible than the beasts ye feed for food. i detest your mammon. disease partakes of your wealth. having acquired, ye know not how to spend. ye are good murderers only. empty of cosmos are they who hunger after righteousness. already are the merciful spent. extinct are the pure in heart. governed are the meek and of heaven earn similar disgust. your society is a veneered barbarity. ye are precocious primitives. where is your success other than through hatred? there is no good understanding in your world-this bloody transition by procreation and butchery. of necessity ye hate, and love your neighbor by devouring. the prophets are nauseating and should be persecuted. objects of ridicule, their deeds cannot l

athing his hearers too much, he again reviled them saying: worm-ridden jackals! still would ye feast on my vomit? whosoever follows me becomes his own enemy; for in that day my exigency shall be his ruin. go labor! fulfill the disgust of becoming yourself, of discovering your beliefs, and thus acquire virtue. let your good be accidental; thus escape gratitude and it sorry vainglory, for the wrath of heaven is heavy on easy self-indulgence. in your desire to create a world, do unto others as you would-when sufficiently courageous. to cast aside, not save, i come. inexorably towards myself; to smash the law, to make havoc of the charlatans, the quacks, the swankers and brawling salvationists with their word-tawdry phantasmagoria; to disillusion and awaken every fear of your natural, rapaciou

nd generating everything beastly, are ye so vain of your excuse to expect other than the worst of your imagining? honesty is unvoiced! and i warn you to make holocaust of your saints, your excuses: these flatulent bellowing of your ignorance. only then could i assure your lurking desire-easy remission of your bowdlerized sins. criminals of folly? ye but sin against self. there is no sin for those of heaven's delight. i would ye resist not nor exploit your evil: such is of fear, and somnambulism is born of hypocrisy. in pleasure heaven shall break every law before this earth shall pass away. thus if i possessed, my goodness towards ye would be volcanic. he who is lawless is free. necessity and time are conventional phenomena. without hypocrisy or fear ye could do as ye wish. whosoever, ther

ar, and somnambulism is born of hypocrisy. in pleasure heaven shall break every law before this earth shall pass away. thus if i possessed, my goodness towards ye would be volcanic. he who is lawless is free. necessity and time are conventional phenomena. without hypocrisy or fear ye could do as ye wish. whosoever, therefore, shall break the precept or live its transgression shall have relativity of heaven. for unless your righteousness exist not, ye shall not pleasure freely and creatively. in so much as ye sin against doctrine, so shall your imagination be required in becoming. it has been said without wit "thou shalt not kill" among beasts man lives supremely-on his own kind. teeth and claws are no longer sufficient accessory to appetite. is this world's worst reality more vicious than

APOCRYPHON OF JOHN

-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness "and when the light had mixed with the darkness, it caused the darkness to shine. and when the darkness the apocryphon of john http//www.pseudepigrapha.co

leave his father and his mother, and he will cleave to his wife, and they will both be one flesh. for they will send him his consort, and he will leave his father and his mother (3 lines unreadable "and our sister sophia (is) she who came down in innocence in order to rectify her deficiency. therefore she was called life, which is the mother of the living, by the foreknowledge of the sovereignty of heaven. and through her they have tasted the perfect knowledge. i appeared in the form of an eagle on the tree of knowledge, which is the epinoia from the foreknowledge of the pure light, that i might teach them and awaken them out of the depth of sleep. for they were both in a fallen state, and they recognized their nakedness. the epinoia appeared to them as a light; she awakened their thinkin

ARADIA GOSPEL OF THE WITCHES

, as may be verified from records, have come down from days of yore.aradiais evidently enough herodias, who was regarded in the beginning as associated with dianaas chief of the witches. this was not, as i opine, derived from the herodiasof the new t estament,but from an earlier replica of lilith, bearing the same name. it is, in fact, an identification or twin-ingof the aryan and shemitic queens of heaven, or of night and of sorcery, and it may be that this wasknown to the earliest myth-makers. so far back as the sixth century the worship of herodiasanddianaby witches was condemned by a church council at ancyra. pipernus and other writers havenoted the evident identity of herodiaswith lilith. isispreceded both.dianais very vigorously, even dramatically, set forth in this poem as the godde

ver be overtak-en.one day the brother saw his sister speeding like a flash of lightning across the heaven, and he felt asudden strange desire in rivalry to overtake her. so he dashed after as she flitted on; but though itwas his destiny to catch, she had been fated never to be caught, and so the will of one supremegod was balanced by that of another.so the two kept flying round and round the edge of heaven, and at first all the gods roared withlaughter, but when they understood the case, they grew serious, and asked one another how it wasto end.then the great father-god said: behold the earth, which is in darkness and gloom! i will change the sister into a moon, and herbrother into a sun. and so shall she ever escape him, yet will he ever catch her with his light, whichshall fall on her fr

ther the moon is invoked to securea good harvest.in the legends of florencethere is one of the via del corno, in which the hero, falling into a vasttun or tinaof wine, is saved from drowning by sounding a horn with tremendous power. at thesound, which penetrates to an incredible distance, even to unknown lands, all come rushing as ifenchanted to save him. in this conjuration, diana, in the depths of heaven, is represented as rushingat the sound of the horn, and leaping through doors or windows to save the vintage of the one whoblows. there is a certain singular affinity in these stories.in the story of the via del corno, the hero is saved by the red goblin or robin goodfellow, whogives him a horn, and it is the same sprite who appears in the conjuration of the round stone,which is sacred t

m,that none may know it tis a secret thing,and sacred too, and thus i speak the spell:o vervain! ever be a benefit,and may thy blessing be upon the witchor on the fairy who did give thee to me!it was dianawho did come to me,all in the night in a dream, and said to me:if thou wouldst keep all evil folk afar,then ever keep the vervain and the ruesafely beside thee!great diana! thouwho art the queen of heaven and of earth,and of the infernal lands yea, thou who artprotectress of all men unfortunate,of thieves and murderers, and of women toowho lead an evil life, and yet hast knownthat their nature was not evil, thou /diana/,hast still conferred on them some joy in life. 10 or i may truly at another timeso conjure thee that thou shalt have no peaceor happiness, for thou shalt ever bein sufferi

ht was so beautiful, the light which was her other half, her brotherlucifer, she yearned for it with exceeding great desire. wishing to receive the light again into herdarkness, to swallow it up in rapture, in delight, she trembled with desire. this desire was the dawn.but lucifer, the light, fled from her, and would not yield to her wishes; he was the light which fliesinto the most distant parts of heaven, the mouse which flies before the cat.then dianawent to the fathers of the beginning, to the mothers, the spirits who were before the firstspirit, and lamented unto them that she could not prevail with lucifer. and they praised her for hercourage; they told her that to rise she must fall; to become the chief of goddesses she must becomea mortal.and in the ages, in the course of time, whe

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ere begotten some at least of the templar rites and they grew from more to more, till this particular aspect culminated in the templar dramas of werner, in which an order concealed through the ages and perpetuated through saintly custodians reveals to a chosen few among knights templar some part of its secret doctrine-the identity of christ and horus, of mary the mother of god, and isis the queen of heaven. the root of these dreams on doctrine and myth transfigured through the ages- with a heart of reality behind it- will be found, as it seems to me, in occult derivations from templar ritual which belong to circa 1782 and are still in vigilant custody on the continent of europe. i mention this lest it should be thought that the intimations of a german poet, though he was an active member o

BASIL VALENTINE TWELVE KEYS

o say, it must itself be essentially twelve keys of basil valentine 34 of 95 incombustible. he, then, who would prepare the incombustible sulphur of the sages, must look for our sulphur in a substance in which it is incombustible v v which can only be after its body has been absorbed by the salt sea, and again rejected by it. then it must be so exalted as to shine more brightly than all the stars of heaven, and in its essence it must have an abundance of blood, like the pelican, which wounds its own breast, and, without any diminution of its strength, nourishes and rears up many young ones with its blood. this tincture is the rose of our masters, of purple hue, called also the red blood of the dragon, or the purple cloak many times folded with which the queen of salvation is covered, and b

being alloyed with sin or impurity, are injured by no extreme either of heat or cold. when man shall have been glorified, his body will become like the angelic body in this respect. if we carefully cultivate the life of our souls, we shall be sons and heirs of god, and shall be able to do that which now seems impossible. but this can be effected only by the drying up of all water, and the purging of heaven and earth and all men with fire twelve keys of basil valentine 51 of 95 eighth key neither human nor animal bodies can be multiplied or propagated without decomposition; the grain and all vegetable seed, when cast into the ground, must decay before it can spring up again; moreover, putrefaction imparts life to many worms and other animalculae. the process of augmentation and quickening i

BLACK WITCHCRAFT

urge and mine the kiss, the five-point star of love and bliss. within the circle there is the very graal of the adversary, that through self-love can the essence of the pentagram be sensed and understood. he refers to hecate or lilith (via diana) as being hell's dark mistress, heaven's queen. this is the dual nature of the devil and his bride, the adversary. that by both sabbat rites does the cup of heaven (aethyr, luciferian sabbat) and hell (infernal, chthonic sabbat) are filled. cain was the son born of by some accounts samael (the devil) and lilith (through eve, the first satanist and witch. it is said within the dark traditions that the bible is mistaken with regards to cain s true parentage. cain was in fact a half human, half demon bastard child of adam and lilith. it was for this r

BLAVATSKY H P ANTHROPOGENESIS

ommented upon and explained. in the subsequent sections various additional details are gathered, and a fuller explanation of the subject is attempted[[vol. 2, page 13] book ii- part i. anthropogenesis- stanzas translated with commentaries from the secret book of dzyan[[vol. 2, page 14] in primeval times, a maiden, beauteous daughter of the ether, passed for ages her existence in the great expanse of heaven. seven hundred years she wandered, seven hundred years she laboured, ere her first-born was delivered. ere a beauteous duck descending, hastens toward the water-mother. lightly on the knee she settles, finds a nesting-place befitting, where to lay her eggs in safety, lays her eggs within, at pleasure, six, the golden eggs she lays them, then a seventh, an egg of iron (kalevala, rune i[[v

an the mother[[footnote(s* only forty-nine slokas out of several hundred are here given. not every verse is translated verbatim. a periphrasis is sometimes used for the sake of clearness and intelligibility, where a literal translation would be quite unintelligible[[vol. 2, page] 16 the secret doctrine. after thirty crores she turned round. she lay on her back; on her side. she would call no sons of heaven, she would ask no sons of wisdom. she created from her own bosom. she evolved water-men, terrible and bad. 6. the water-men terrible and bad she herself created from the remains of others, from the dross and slime of her first, second, and third, she formed them. the dhyani came and looked- the dhyani from the bright father-mother, from the white regions they came, from the abodes of the

rabbi in commenting upon them says "it teaches the alhimness (31415) and one-ness (the diameter to alhim) through words (dbrim, 41224, by which on the one side there is infinite expression in heterogeneous creations, and on the other a final harmonic tendency to one-ness (which as everyone knows is the mathematical function of[[pi" of the schools, which measures, and weighs and numbers the stars of heaven, and yet resolves them back into the final oneness of the universe through words "their final accord perfects itself in that oneness that ordains them and which consists in[[hebrew (book of al-chazari, that is the rabbi, in his first comment, leaves the jod, or i, out of one of the words, whereas afterwards he restores it again. if we take the values of those subordinate words, we find t

hirty crores (of years, or 300,000,000. it constructed rupas (forms. soft stones, that hardened (minerals; hard plants, that softened (vegetation. visible from invisible, insects and small lives (sarisripa, swapada. she (the earth) shook them off her back, whenever they overran the mother (a. after thirty crores of years, she turned round. she laid on her back; on her side. she would call no sons of heaven, she would ask no sons of wisdom. she created from her own bosom. she evolved water-men terrible and bad (b (a) this relates to an inclination of the axis- of which there were several- to a consequent deluge and chaos on earth (having, however, no reference to primeval chaos, in which monsters, half-human, half-animal, were generated. we find it mentioned in the "book of the dead" and al

e very accounts upon which the pharisees built their angelology? but compare mr. g. smith's "assyrian discoveries" p. 398, and his "chaldean account of genesis" p. 107. the "tablet with the story of the seven wicked gods or spirits" has the following account- we print the important passages in italics- 1. in the first days the evil gods, 2. the angels, who were in rebellion, who in the lower part of heaven 3. had been created, 4. they caused their evil work 5. devising with wicked heads. etc. thus we are shown, as plainly as can be, on a fragment which remained unbroken, so that there can be no dubious reading, that the "rebellious angels" had been created in the lower part of heaven, i.e, that they belonged and do belong to a material plane of evolution, although as it is not the plane of

BLAVATSKY H P COSMOGENESIS

been destroyed during the persecutions in, and emigrations from, india. but as it is well ascertained that buddhist arhats began their religious exodus, for the purpose of propagating the new faith beyond kashmir and the himalayas, as early as the year 300 before our era* and reached china in the year 61 a.d* when kashyapa, at the invitation of the emperor ming-ti, went there to acquaint the "son of heaven" with the tenets of buddhism, it does seem strange to hear the orientalists speaking of such a loss as though it were really possible. they do not seem to allow for one moment the possibility that the texts may be lost only for west and for themselves; or, that the asiatic people should have the unparalleled boldness to keep their most sacred records out of the reach of foreigners, thus

i-durga, the wife of siva, is also called annapurna[[footnote(s* we find the same expression in egypt. mout signifies, for one thing "mother" and shows the character assigned to her in the triad of that country "she was no less the mother than the wife of ammon, one of the principle titles of the god being "the husband of his mother" the goddess mout, or mut, is addressed as "our lady" the "queen of heaven" and of "the earth" thus "sharing these titles with the other mother goddesses, isis, hathor, etc (maspero[[vol. 1, page] 92 the secret doctrine. and kanya, the virgin "uma-kanya" being her esoteric name, and meaning the "virgin of light" astral light in one of its multitudinous aspects (c) the devas, pitris, rishis; the suras and the asuras; the daityas and adityas; the danavas and gand

the likeness of a man" of ezekiel's visions, called by the translators of the bible "cherubim "seraphim" etc; and by the occultists "the winged globes" the "fiery wheels" and in the hindu pantheon by a number of different names. all these gandharvas, the "sweet songsters" the asuras, kinnaras, and nagas, are the allegorical descriptions of the "four maharajahs" the seraphim are the fiery serpents of heaven which we find in a passage describing mount meru as "the exalted mass of glory, the venerable haunt of gods and heavenly choristers. not to be reached by sinful men. because guarded by serpents" they are called the avengers, and the "winged wheels" their mission and character being explained, let us see what the[[footnote(s* the hindus happen to divide the world into seven continents, ex

se, yet never through, or from, animals, as taught by materialism. for, as carlyle says. the essence of our being, the mystery in us that calls itself 'i- what words have we for such things- it is a breath of heaven[[vol. 1, page] 212 the secret doctrine. the highest being reveals himself in man. this body, these faculties, this life of ours, is it not all as a vesture for the unnamed" the breath of heaven, or rather the breath of life, called in the bible nephesh, is in every animal, in every animate speck as in every mineral atom. but none of these has, like man, the consciousness of the nature of that highest being* as none has that divine harmony in its form which man possesses. it is, as novalis said, and no one since has said it better, as repeated by carlyle "there is but one temple

ace. the following is a short synopsis of this anthropo-cosmogenesis, and it shows how closely the most separated notions echoed one and the same archaic teaching. when all was as yet chaos (kon-ton) three spiritual beings appeared on the stage of future creation (1) ame no ani naka nushi no kami "divine monarch of the central heaven (2) taka mi onosubi no kami "exalted, imperial divine offspring of heaven and the earth; and (3) kamu mi musubi no kami "offspring of the gods" simply. these were without form or substance (our arupa triad, as neither the celestial nor the terrestrial substance had yet differentiated "nor had the essence of things been formed" in the zohar- which, as now arranged and re-edited by moses de leon, with the help of syrian and chaldean christian gnostics in the xii

BLUE EQUINOX

ghed back on him: o lord, o beloved, did these fingers relax on thy curls, or these eyes turn away from thine eye? 21. and adonai delighted in him exceedingly. liber lxv 85 22. yea, o my master, thou art the beloved of the beloved one; the bennu bird is set up in phil not in vain. 23. i who was the priestess of ahathoor rejoice in your love. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 24. arise, o serpent apep, thou art adonai the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the gods! 25. for thou art he! yea, thou shall swallow up asi and asar, and the children of ptah. thou shalt pour forth a flood of poison to destroy the works of th

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

division, the interplay of which things weave the dance of the veil of life upon the face of the spirit, let there be harmony and beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the law of liberty; let each pursue his will as a strong man that rejoiceth in his way, as the course of a star that blazeth for ever among the joyous company of heaven. the people: so mote it be (birth) the deacon: be the hour auspicious, and the gate of life open in peace and in well-being, so that she that beareth children may rejoice, and the babe catch life with both hands. the people: so mote it be (marriage) the deacon: upon all that this day unite with love under will let fall success; may strength and skill unite to bring forth ecstasy, and bea

thought has had some power even though we did not speak or act. i have no interest whatever that the things said do not match with what i believed in the past. one must tell things as they find them and not as they wish they were" o tempora, o mores! let us admit that .immortality. has now been proved; that hyslop.s marvellous medium has furnished the demonstration! we are to inherit the kingdom of heaven, and there assist the angels in the compilation of english grammars (let us hope) for the use of those who communicate through mrs. chenoweth! when one reads through stuff like this, one is driven to ask the question how can men of intelligence and learning, perhaps with skill in other lines of research, be driven to accept such nonsense as proof of anything beyond obvious fraud on the p

important to achieve the great work while you have youth and energy. 69. the golden tree puts forth its jewel-buds before its trunk is withered by the storm. repeats this in clearer language. 70. the pupil must regain the child-state he has lost ere the first sound can fall upon his ear. compare the remark of .christ .except ye become as little children ye shall in no wise enter into the kingdom of heaven. and also .ye must be born again. it also refers to the overcoming of shame and of the sense of sin. if you think the temple of the holy ghost to be a pig-stye, it is the equinox 30 certainly improper to perform therein the mass of the graal. therefore purify and consecrate yourselves; and then, kings and priests unto god, perform ye the miracle of the one substance. here is written also

BOOK OF ENOCH

had to do very little to the text in order to change it from a good translation into clear english. i have added quite a lot of punctuation and improved the presentation, but i have made only very minor changes to the text (such as substituting before with in front of where appropriate. in a few places i have substituted sky for heaven where it makes the meaning clearer. where enoch says the face of heaven he means the sky but i have left it unchanged. i only changed heaven to sky where i was sure that was the intended meaning. similarly, i have tried to use earth with a capital where i think the meaning is the whole planet and earth, without a capital, where the meaning may just be the ground- which enoch often differentiates himself by referring to the dry ground rather than the earth. f

ion ends with some of the watchers asking their headman what should they do about the runaways. alternatively, it could be seen as god being informed that no souls wish to incarnate on the earth because conditions are becoming so bad. 6.1] and it came to pass, when the sons of men had increased, that in those days there were born to them fair and beautiful daughters. 6.2] and the angels, the sons of heaven, saw them and desired them. and they said to one another "come, let us choose for ourselves wives, from the children of men, and let us beget, for ourselves, children" 6.3] and semyaza, who was their leader, said to them "i fear that you may not wish this deed to be done and that i alone will pay for this great sin" 6.4] and they all answered him, and said "let us all swear an oath, and

of the moon. 8.4] and at the destruction of men they cried out; and their voices reached heaven. 9.1] and then michael, gabriel, suriel and uriel, looked down from heaven and saw the mass of blood that was being shed on the earth and all the iniquity that was being done on the earth. 9.2] and they said to one another "let the devastated earth cry out with the sound of their cries, up to the gate of heaven. 9.3] and now to you, oh holy ones of heaven, the souls of men complain, saying "bring our complaint before the most high" 9.4] and they said to their lord, the king "lord of lords, god of gods, king of kings! your glorious throne endures for all the generations of the world, and blessed and praised! 9.5] you have made everything, and power over everything is yours. and everything is unc

a has made known spells, he to whom you gave authority to rule over those who are with him. 9.8 and they went into the daughters of men together, lay with those women, became unclean, and revealed to them these sins. 9.9] and the women bore giants, and thereby the whole earth has been filled with blood and iniquity. 9.10] and now behold the souls which have died cry out and complain unto the gate of heaven, and their lament has ascended, and they cannot go out in the face of the iniquity which is being committed on the earth. 9.1] 1 and you know everything, before it happens, and you know this, and what concerns each of them. but you say nothing to us. what ought we to do with them, about this" 4) the most high of the watchers speaks out (pages 19-21) enoch presents us with a condemnation

disappeared and none of the sons of men knew where he was hidden, where he was, or what had happened. 12.2] and all his doings were with the holy ones, and with the watchers, in his days. 12.3] and i enoch, was blessing the great lord and the king of eternity. and behold, the watchers called to me- enoch the scribe- and said to me: 12.4 "enoch, scribe of righteousness. go and inform the watchers of heaven, who have left the high heaven and the holy eternal place, and have corrupted themselves with women, and have done as the sons of men do and have taken wives for themselves, and have become completely corrupt on the earth. 12.5] they will have on earth, neither peace, nor forgiveness of sin, for they will not rejoice in their sons. 12.6] the slaughter of their beloved ones they will see;

BOOK T

. 8. if this story is not quite accurate, do not be discouraged. perhaps the querent himself does not know everything. but the main lines ought to be laid down firmly, with correctness, or the divination should be abandoned "second operation" development of the question 1. shuffle, invoke suitably, and let querent cut as before. 2. deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. make up your mind in which stack you ought to find the significator "e.g" in the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the significator is not there, try some cognate house. on a second failure, abandon the divination. 5. read the stack counting and pairing as before "third operation" further development of the question 1. shuffl

BOOK OF PLEASURE

simple and cosmic enough to include what you are always desiring, and you are free to believe what was impossible. the desire is so mighty, it asks no permission, and suffers no consequences, but the ecstasy of its possession. against it nothing can prevail, it burns up, as celluloid cast into the furnace- the old folly of promising things on behalf of an imagined "another" at hand is the freedom of heaven, the way, the truth, and the light, and none dare say this of himself but by me, in truth i alone am "self" my will unconditioned, is magical. those who have lived much in their nature will in some degree be familiar with such a sensation, poor though it be. preface to self-love let us be honest! thou art "that" supreme in freedom, most desirable, beyond desire, untouched by the six stup

s without teaching. knowledge is but the excrement of experience: experience its own repetition. the true teacher implants no knowledge but shows him his own superabundance. keeping his vision clear he directs or leads him as a child to the essential. having shown him the source of wisdom, he retires before gratitude or sentiment sets in, leaving him to fertilize as he wishes. is not this the way of heaven? he who trusts to his natural fund of genius, has no knowledge of its extent and accomplishes with ease, but directly he doubts, ignorance obsesses him. doubt fertilizes in the virgin soil. he is no longer fearless but a coward to difficulties, his very learning is fear. the difference between genius and ignorance is a degree of fear. the beginning of wisdom is fear of forethought the re

etween genius and ignorance is a degree of fear. the beginning of wisdom is fear of forethought the reception of knowledge in learning. children doubt, and abhor learning. why, even the affection of courage results in cleverness! the difference between good and evil is a matter of profundity. which is nearer you, self-love and its immorality or love and morals? not conscious of desert the compeer of heaven, and constant happiness in wisdom is the capacity of direction. the book of pleasure (self love) get any book for free on: www.abika.com 23 from self-glorification, from self-exaltation we rise superior to the incapacity of disquieting fear: the ridiculer to destruction of humility in repentance. this "self-love" that does not give but is glad to receive is the genuine opportunity for fr

pacity of direction. the book of pleasure (self love) get any book for free on: www.abika.com 23 from self-glorification, from self-exaltation we rise superior to the incapacity of disquieting fear: the ridiculer to destruction of humility in repentance. this "self-love" that does not give but is glad to receive is the genuine opportunity for freedom from covetousness, from the militant amusement of heaven. he who subordinates animal instincts to reason, quickly loses control. are not the animals we see in circuses trained by torture? and do not the animals reared in love, slay their master? the wise embraces and nourishes all things, but does not act as master. only when passions are ruled by foreign environment are they dangers. control is by leaving things to work out their own salvatio

unity. at that time, it (the dual principle) rests in its unmodified state. the belief no longer subject to conception by conceiving "self" as such by loving. at other times, it*(1) creates a centre, becomes its environment, identified with its ramifications, conception created, subjection to law and the insatiable desire for unity, inasmuch as the duality is unity. servitude to law is the hatred of heaven. self-love only is the eternal all pleasing, by meditation on this effulgent self which is mystic joyousness. at that time of bliss, he is punctual to his imagination, in that day what happiness is his! a lusty innocent, beyond sin, without hurt! balanced by an emotion, a refraction of his ecstasy is all that he is conscious of as external*(2) his vacuity causes double refraction "he" th

BUDGE E

upon earth to reach [the god],and it is they who make souls to approach their forms. their work consisteth in causing to come into being the offerings of the night, and in performing the p. 35 overthrow [of enemies] at their hour. it is they who guard the day, and who bring on the night until this great god cometh forth from out of the thick darkness to repose in this court of the eastern horizon of heaven. they cry out in lamentation to this great god, and they utter wailings for him after he hath passed by them. those who know them shall come forth by day, and he shall be able to journey during the night to the divisions of the great double city" the texts which describe the duties of the gods in the lower register read- p. 36"[those who are in this picture give unto this great god the s

" p. 37 the five lines of text which contain the address of the gods to ra, and the answer of the god, read- p. 38 p. 39 p. 40 the gods of the tuat speak to this great god as he entereth in with understanding to the boundary, and he is borne over net-ra into urnes, saying "hail, thou who risest as a mighty soul (kha-ba-aa, who hast received [the things which belong to] the tuat, af, thou guardian of heaven. thou livest, o af, in ta-tesert. come thou, and cast thou thine eye in thy name of living one, khepera, at the head of the tuat. traverse thou this field, o thou who hast might, bind thou with fetters the hau serpent, and smite thou the serpent neha-hra. there is rejoicing in heaven, and there are shouts of gladness upon the earth at the entrance of thy (literally, his) body. he who shi

. these fourteen heads represent, as m. maspero has well shown, the gods of the first fourteen days of the month, who are being carried by the three-headed serpent to p. 82 the utchat, which thoth and horus are carrying to it; they appear again in the next division of the tuat, where they are seen drawing along the boat of the sun. 10. the winged disk of the god khepera, beneath stands the "envoy of heaven" with his right hand raised, and his left stretched out, and behind him is the goddess maat (see p. 83. p. 83 click to view the kingdom of seker. footnotes 77:1 the text is in the plural. next: chapter v: the fifth division of the tuat, which is called ament sacred texts egypt ehh index index previous next p. 85 chapter v. the fifth division of the tuat, which is called ament. in the sce

n the horizon which belongs to this god [cometh] from the eyes of the heads of the great god, whose flesh sendeth forth light, and whose legs are bent round, the great god who keepeth ward over the flesh of sekri, who is on his sand, his own image. the voice of this horizon is heard in this hour after this great god hath passed them by, like unto the sound of the roarings which are in the heights of heaven when they are disturbed by a storm" on the left of the horizon (see p. 95) of sekri is the serpent tepan, who liveth by the voice of the primeval gods of the earth. he cometh forth and he goeth in, and he presenteth the offerings made to this great god every day unseeing [and unseen" on p. 98 the right (see p. 107) of the horizon is the serpent ankhaa-pau "who liveth upon the flames whic

p. 191 "this great god joineth those who will transport him through this city, and his sailors join his boat wherein he is in his hidden form of mehen. this great god addresseth words to the gods who dwell in this city, that is to say, to the gods who are the sailors of the boat of ra and to those who will transport [him] through the horizon so that he may take up his position in the eastern hall of heaven. their work in the tuat is to transport ra through this city every day, and they take their stand by the stream in this city whereon [saileth] the boat, and it is they who give water with their paddles to the spirits who are in this city, and they sing hymns to the lord of the disk, and they make to arise [his] soul in his forms by means of their hidden words every day" 3. a bearded, man

CASE PAUL F THE BOOK OF TOKENS

ng two gods. but the darkness is the fountain of existence, whence the universe floweth forth, and thick darkness, which is my habitation, is the substance of all outward appearance. 5 five-score and thirty is the eye which is the wellspring of outward appearance. that eye is the one, multiplied through the sephiroth [148] a y i n it is the sun of life and light, shining through the twelve tribes of heaven, and spreading their power through the tree of life, to make all things new. yet does every beam of that sun cast a shadow also, for in all creation are light and darkness mixed, and, their equilibrium is the mystery of mystery. one, and not two, is the beginning and end of all; but two are the aspects it presenteth to mankind, because men are subject to the illusion of duality. 6 i, the

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

. like ceres, she mourns for her lost daughter persephone for three months of the year and so is another icon for those who are feeling sorrow or loss and for maternal sacrifice. but she can be invoked for all matters of abundance, for reaping the benefits of earlier work or effort, for all mothering rituals and as a protectress of animals. innana innana was a sumerian goddess, known as the queen of heaven, who evolved into the babylonian goddess ishtar. innana was goddess of beauty, abundance, fertility and passion, famed for her loveliness and her lapis lazuli necklaces. she was the first goddess of the morning and evening stars, a legacy that has passed to aphrodite and venus. like many of the mother goddess icons, she descended into the underworld annually to face and overcome many tri

COLLIER IRENE CHINESE MYTHOLOGY

inally made out of the numerous segments of the sacrificed cosmic serpent minia, god s first creation an event remembered in animal sacrifice in the region to this day. there is a similar cosmic drama in an assyro-babylonian myth when the celestial king marduk slaughters the serpent tiamat, the feminine principle of chaos, and divides her enormous corpse: from one half marduk constructs the vault of heaven, from the other the solid earth .2 the story of panku also introduces one of the most important concepts in chinese thought: yin and yang. authors martin palmer and zhao xiaomin of the international consultancy on religion, education, and culture (icorec) explain: yin is female, moist, cold, the moon, the autumn and winter, the shadow and the waters. yang is male, dry, hot, the sun, the

rry the seed of the other within them as the yin yang symbol so clearly illustrates.3 22 2 nuwa creates people introduction whereas panku, the creator of the universe was male, the creator of people was a female goddess named nuwa. nuwa is briefly mentioned in several ancient chinese texts, a classic of history (eighth century b.c, a classic of mountains and seas (third century b.c, and questions of heaven (fourth century b.c).1 in addition, many images of nuwa have been uncovered on ancient chinese bronze sculptures and paintings. like many of the early chinese gods, nuwa was half animal, half divine. most often, nuwa had the face and arms of a human but the body of a snake or dragon. she could change her shape at will. modern chinese books prefer to show her as a beautiful woman. it appe

ts appropriate place, harmony is established. now each situation demands the action proper to it, and in every situation there is a right and a wrong course of action; thus the individual comes to share in shaping his fate, for his actions intervene as determining factors in world events. at the center of events, the individual who is conscious of responsibility is on a par with the cosmic forces of heaven and earth, and in such a manner, can influence changes.6 41 4 water war introduction gong the water god is an ancient destroyer god who wrestled for control of the earth shortly after the creation of people. his predecessor, zurong the fire god, ruled the world peacefully before him. when gong became the ruler, he wanted to expand his influence by increasing the amount of water in the un

shape the earth into water-heavy proportions. so zurong challenged gong to regain control of the earth. gong gladly met his rival in combat. as the two powerful forces wrestled each other across the firmament, the sky shook with thunder, and lightning flashed across the sky. for days, they grappled, wrestled, and pinned each other higher and higher in the skies until they finally cracked the dome of heaven. when neither god could gain control, gong challenged zurong to restage their battle on earth. zurong gladly 44 water war accepted the challenge. gong swept down to earth, placing legions of his strongest soldiers on a floating raft made of bamboo reeds. it was ablaze with flags, drums, and the cries of a thousand battle-thirsty men. the raft surged across the water, sending jagged waves

became a floating mass of grit, shell, and ash. water war 45 the mighty gong was defeated, his army dead or dispersed. all the gods rejoiced in gong s defeat. humiliated, gong fled to the west until he reached the buzhow mountain. in his rage, he rammed his head into the pinnacle. his blow splintered off the sharp mountain peak and sent it flying upward, punching a huge hole in the sky. the dome of heaven, already fractured from the gods wrestling match, now cracked into a thousand fissures surrounding the gaping hole. at once, deadly creatures from beyond the heavens swooped down through the darkness to descend upon the earth. at the same time, the force of gong s blow split open the crust of the earth. exploding mountains spewed forth hot rocks to scorch the land. liquid fire oozed from

COVENANT OF SAMYAZA

, samyaza, say unto you, o man, do not forsake the carnal for the spiritual, for here there is a trap, and a prison leading back to the tyranny of demiurge. seek the spiritual within matter that ye may live fully. and some of the sons of god, that order called watchers, looked upon the daughters on man, and longed for the life of earth, to feel and really live, unbound by the sterile spirituality of heaven. and we spake among ourselves, saying "come, let us select ourselves wives from the daughters of man, and let us have children by them" then i, samyaza, said "let us swear an oath that we shall stand by our intention, and remain loyal each to the other, lest demiurge divide and destroy us" and with the aid of nephilim, those of satanael's angels who had manifested themselves carnally on

rop exists, the secret of metallurgy, for the angel which i stationed upon the earth to guard these secrets from man prevaileth not "by their knowledge shall man perish, for man was not created except that, like the angels, he might remain servile before me" and demiurge said unto noah who had kept his fear of demiurge and partook not the knowledge imparted to man "man hath discovered the secrets of heaven and earth, and they are those who have been judged, but not thou noah, for your lord knows that thou art humble before your god, free from the reproach of knowledge" and demiurge declared to watchers that he would confine us in a burning valley until he smite earth again, in what is called final judgement. raphael was sent to bind our brother azazyel and cast him into the desert wilderne

CULTUS SABBATI

the magical artistry of individual initiates, whether through text, ritual performance, song, tapestry, craftsmanship, or image. where the spark of vision leaps, where inspiration is communicated. the path strays anew. so mote it be! alogos, magister: cultus sabbati. where the old serpent and man meet in murder and marriage, the spiritualisation of matter, the materialisation of spirit; the pole of heaven becomes the crown of the world. both in one: xoanon vox baetyltithe dance of the witches: opening the devil's eye copyright 2003 by robin artisson saturnian musings on mercurial subjects pursuant to my work on the art of the 'twilight sleep" or the trance, the topic has come up many times about the best way to achieve a good, workable trance state when performing acts of witchcraft. the

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

nalty for divulging the secrets of the second degree (the fellow craft mason) is "having my left breast laid open, my heart torn therefrom, and given to the ravenous birds of the air, or devouring beasts of the field as a prey. in the third degree (master mason) it is "being severed in two, my bowels burnt to ashes, and those ashes scattered over the face of the earth and wafted by the four winds of heaven, that no trace of remembrance of so vile a wretch may longer be found among men, particularly master masons".4 charming. these are the sorts of ceremonies that conjure up the malevolent energies. at the same time, in public, freemasonry is claiming to be a school of morality and it talks of fraternity and 'brotherly love! the public apologists for freemasonry will tell you that these rit

e executed and in some versions of the story, the killers, jubela, jubelo, and jubelum, were so full of remorse that they asked to be put to death. jubela asked for his throat to be cut and his tongue torn out; jubelo chose to have his left breast torn open and his heart fed to the vultures; and jubelum was the one who asked for his bowels to be burned to ashes and scattered before the four winds of heaven. you can see where the freemasons' rituals and oaths come from. their rituals play out the story and death of hiram abif, baring their breast with their trouser legs rolled up to bare their knees.5 the story of hiram abif is a fantasy. the freemasonic thought police have made great play of the ancient links with the building of king solomon's temple in jerusalem. they have turned it into

DAVID ICKE CHILDREN OF THE MATRIX

on serpent cult. the child was invariably placed on the left knee because satanism calls itself the "left-hand path. on the black madonna's head at chartres was, as always, a crown and on the pedestal is a roman inscription saying "the virgin who will give birth" the crown is a symbol of the reptilian bloodlines and is used to signify high rank in satanism. the black madonna was called "the queen of heaven" and all these mother-virgins were symbolised as a dove. the symbolism of british royalty with its crowns, doves, and lions, etc, are all symbolic of the serpent cult in power today. the man who did most to advance the worship of the black madonna was st bernard (1090 to 1153, the abbot of clairvaux in france, who founded the cistercian order. he claims to have experienced a miraculous r

uirted three drops of milk in his mouth. no, you didn't misread that. bernard was also at the heart of the creation of the knights templar along with the illuminati st clair family, who later became the sinclair family at rosslyn, near edinburgh in scotland. when the knights templar were formed as a front for the serpent cult, they adopted as their official patroness the "mother of god" or "queen of heaven, the traditional names for el-semiramis. so did the teutonic knights, who are fundamentally connected to the reptilian habsburgs. the goddess appeared widely on chivalric banners and when they fought in her honour, they would scream her name as a battle cry. they were fighting for el under the name of mary and for the many faces of the serpent cult 171 balder under the name of jesus. thi

ch older egyptian prayers to osiris" and earlier it was a prayer to the goddess, the giver of bread or the "grain mother.24 the marys mary is an ancient name for the goddess that miraculously gives birth to the saviour sun god. its forms include mari, meri, marratu, marah and mariham. on one level, these names relate to the sea, mer or mar, and "mary" represents the feminine, the moon, the "queen of heaven, to balance the masculine sun. but they also relate to the dragon queens. isis, the egyptian moon goddess and virgin mother of horus, was known as mother mary or "mata-meri" and called the "queen of heaven "our lady, and "mother of god".25 el in the edda texts was also known as mary. the hebrews worshipped a god and goddess deity called mari-el or "mary-god, and the "mother mary" of chri

ne physical planet among the billions of planets and stars in this visible universe, which is, itself, only a fraction of visible "light, which is in turn only 10% of total mass? what a joke. god save us from official "science. and, of course, all this is only by current calculations. that fraction of 10% of total mass that we can see might turn out to be an extremely optimistic view. the kingdom of heaven is within you all around you now, and sharing the same space as your body, are all the radio and television frequencies broadcasting to your area. you can't see them and they are not aware of each other because they are vibrating to such different frequencies that they pass through each other and your body without anyone noticing. the only time they "interfere" with each other is when th

DAVID ICKE THE BIGGEST SECRET

atcher child inthe book of enoch is that of noah. if this be so, noah is, in fact, a reptile-human hybridand many peoples have sought to claim descendence from noah -descendence from thereptilian watchers and anunnaki. in hebrew myth, the nefilim are described as awwimwhich means devastators or serpents. in the dead sea scrolls, noah is described aslooking like the children of the (fallen) angels of heaven whose conception was (due)to the watchers. and to the nefilim. in jewish lore, eve is seen as the ancestral motherof the nefilim and associated with the hebrew words meaning life and snake. eve was,of course, tempted by the serpent according to old testament myth and other sources. inchapter 69 of the book of enoch we find that among the watchers who revealed thesecrets to humans was gad

the dove to themis not a symbol of peace, but of death and destruction because of the reverse symbolismthe brotherhood employs. if it is positive to the masses, it is negative to thebrotherhood, and this allows their negative symbols to be placed throughout the publicarena. no-one complains because they have no idea what these symbols, like the dove,really represent.semiramis was called the queen of heaven (also rhea, the virgin mother of the gods,and sometimes known as the great earth mother (ninkharsag. she was also worshippedunder the name astarte the woman who made towers and this could refer to the tower ofbabel (babylon) which nimrod is said to have built. the bloodlines of european royaltycame from the reptile-aryan bloodlines of babylon and the crown evolved from thehorned headgear

isis became mary, the virgin mother ofjesus, the sun. mary is constantly picturedholding the baby jesus, but this is merely a repeatof all the egyptian portrayals of isis holding thebaby horus (see figure 15. these people did notactually exist, they are symbolic. isis becameassociated with the astrological sign of virgo thevirgin, as did mary. the titles given to isis ofstar of the sea and queen of heaven were alsogiven to mary and they both originate fromqueen semiramis, who was called the queen ofheaven in babylon. christianity and judaism areboth the religion of babylon.throughout the world you see the same sunreligions and rituals, in sumer, babylon, assyria,egypt, britain, greece, europe in general,mexico and central america, australia..everywhere. it was the universal religion inspi

e positive. inother words, hecate kills diana. what better symbolism can you have of swan lake thanblack swans on a lake, as at althorp? a swan is a derogatory term in druidism. projectmonarch slaves who rebel are told that they will be turned into swans and diana, ofcourse, rebelled against the windsors. the number of swans also fits here. monarchprogramming includes a term called the four gates of heaven and four could alsosymbolise the four phases of the moon. earl spencer has established a temple to dianaat the side of the lake. a number of the stately homes of the british aristocracy havetemples or areas featuring the goddess diana, among them blenheim palace home of themarlboroughs and chatsworth house, headquarters of the cavendishs, the dukes ofdevonshire, and both families are rel

DEMONIC BIBLE

d in understanding some of the concepts presented in this book. since the system of magic presented in the demonic bible is a dynamically evolving one (with its own xeper, it is only fitting that we present an updated version of this text. here then, once again, is the demonic bible. preface to the first edition if power corrupts and absolute power corrupts absolutely, then the omnipotent creator of heaven and earth must be the most evil son-of-a-bitch who ever lived. non-christians, we are told, are damned to hell because they have not accepted christ as their personal savior. non-catholics, we are told, are damned to hell because they have rejected god's holy church. and catholics, we are told, are damned to hell for bowing down to and worshipping graven images. the irony of organized re

of all being. i shall cross through the gates of hell, and the demons of the abyss shall follow me. i shall lead the armies of hell in battle against his enemies. i shall become the very embodiment of evil the devil incarnate upon the earth, the devil born flesh upon the earth. and i shall rule over all that is in heaven, on earth, and in hell. i shall sit upon the throne of all creation as lord of heaven& earth, and of hell. for i am the magus of the aeon of lucifer i am the magus of the aeon. renunciation& proclamation (recite nine times) i renounce god. i renounce jesus. i renounce the angels and archangels. i renounce the holy catholic church. i renounce all that is holy and all that is good. i renounce all gods. and i proclaim that satan lucifer is lord of this world. i proclaim that

ted in the grimoire of abramelin the mage, commanding them to join the ranks of my army so that i may wage war on the heavens. then i said: i will now rise up waging war on the heavens, by stealth i will conquer the heavens with this statement, i began to recite the 18 enochian keys and the call of the 30 aers. with all the strength of my being, i imagined myself rising up and battling the angels of heaven, finally bringing the archangel michael to his knees before me. after invoking the 30 ayres, i recited the following statement, repeating each line three times: i have risen up waging war on the heavens, by stealth i have conquered the heavens, i sit upon the throne of all creation, as lord of heaven, and earth, and hell. i force all the angels to kneel and supplicate themselves before m

realm of chaos. i have become one with the ancient one, the dragon of chaos. i have crossed the nine spheres, the nine angles between the worlds. i have stood at the center of the universe and become a god upon the earth i have become a dark god upon the earth. i have risen up waging war on the heavens and, by stealth, have conquered the heavens. i have sat upon the throne of all creation as lord of heaven, of earth, and of hell. i have spoken the word of the aeon and become magus of the aeon. by thelema, and by xeper, i have become deitus. general invocation for calling any of the spirits i call all the forces of darkness into myself, into this body, this temple which i have prepared and set apart to the dark lord. i call all the forces of darkness into myself. for i am the unholy of unho

DIABOLUS

tavistic desires which may be explored and mastered. azazel (azazil) is known within muslim lore to have been the same as the angel of death, who was most feared in tribal cultures. various lore describes azazil worshipped god in the seventh hell for over one thousand years, ascending until he reached the earth. azazil arose through the seven hells and upon reaching earth he then sat at the gates of heaven, tormenting adam and eve. the bundahishn relates an original tale of azazel or ahriman- the evil spirit, on account of backward knowledge, was not aware of the existence of ohrmazd; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 10. desirous of destroying, and because of his malicious nature, he rushed in to destroy that light of ohrmazd unassailed by

rt of his personal sigil within an inverted pentagram. the vajra rune is almost an s type shape, falling downwards. it represents health, vitality and strength. 22 i saw satan like lightning falling from heaven luke 10:18 the dragon itself is a symbol of the collective independence and intelligence of satan the adversary, while his angelic nature granted him the higher faculties of all the angels of heaven, lucifer sought more and wished to be more godlike. this was considered a great sin and thus a war in heaven occurred. and there was a great battle in heaven, michael and his angels fought with the dragon, and the draghon fought his angels: they prevailed not, neither was their place found any more in heaven. and that great dragon was cast out, that old serpent, who is called the devil a

l by some. 25 i guide without a scripture; i point the way by unseen means unto my friends and such as observe the precepts of my teaching, which is not grievous, and is adapted to the time and conditions. i punish such as contravene my laws in other worlds. the children of this adam know not those things which are determined, wherefore they oft-times fall into error. the beasts of the field, and of heaven, and the fish of the sea,all of them are in my hand and under my control. the treasures and hoards buried in the heart of the earth are known to me, and i cause one after another to inherit them. i make manifest my signs and wonders to such as will receive them and seek them from me in their due season. kitab el-jelwa here one may consider the point of guiding without scripture, that sha

ho was considered beautiful and near perfection, desired to create a child. she went off alone and begat this child. while she desired to create something like herself, this child was imperfect and different. she saw the results of her creative desire, and cast him off away from her where others may not see him. this child of chaos took the form of a lion serpent, who contained the fire and light of heaven, and the individualistic and rebellious thought which separated him from the other archons. as written in the apocryphon of john "now the archon who is weak has three names. the first name is yaltabaoth, the second is saklas, and the third is samael. and he is impious in his arrogance which is in him. for he said 'i am god and there is no other god beside me' for he is ignorant of his st

ess had mixed with the light, it darkened the light and it became neither light nor dark, but it became dim. the apocryphon of john here we see the significance of darkness, and the hidden fire of self knowledge and that samael mixed both to beget his creations. this is the model of the sorcerer that by will and desire does become able to create accordingly. here we are able to read that the fire of heaven was taken from barbelo and used by yaltabaoth "this is the first archon who took a great power from his mother. and he removed himself from her and moved away from the places in which he was born. he became strong and created for himself other aeons with a flame of luminous fire which (still) exists now. and he joined with his arrogance which is in him and begot authorities for himself

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

elech neh-ehmahn" which means in english "god is a faithful king" amrita: in alchemy (q.v) and sex magick (q.v) it is the magically transmuted first matter (q.v. amulet: a type of charm (q.v) which is similar to a talisman (q.v, but is designed to keep forces and entities, etc (like bad luck, illness, etc) away from the wearer. angel: from the greek, meaning "messenger" an entity in the hierarchy of heaven. each has no free will, and has one purpose. they are the intermediaries between god and humankind. they bear teachings, warnings, and messages of all kinds from heaven to earth, and carry out the orders of god. each angel is under the command of a superior, known as an archangel (q.v. angel (holy guardian (h.g.a: an expression meaning your higher self. to some practitioners, a more know

on the tree of life (q.v) and are used in pathworking (q.v. arcana, minor: minor or lesser secrets. the fifty-six (56) cards of the tarot (q.v) comparing to the modern-day deck of playing cards, but having an extra court card for each of the four suits. traditionally numerical rather than pictorial, they relate to the sephiroth (q.v) on the tree of life (q.v. archangel: an entity in the hierarchy of heaven. they are more powerful than an angel (q.v) and have free will. they also bear teachings, warnings, and messages of all kinds from heaven to earth (q.v) and carry out the orders of god. they are obedient to divinity and are each associated with an aspect of divinity represented by a "god" name. arch bishop: the word "bishop" comes from the greek "episokopos" meaning "to look upon" as in

brew for "throne" merkabah mysticism was a system of pre-kabalistic spirituality where one would(?astral) travel through seven palaces with a goal of seeing god on "his" throne. michael: pronounced "mee-kahi-ehl" the archangel and cosmic guardian of the south and of elemental fire. in the tradition of christian mysticism, michael is the "defender, the protector and keeper of the sword of fire and of heaven. commander of the armies and legions of heaven" microcosm: the lesser world, man, which in the middle ages was believed to correspond in every respect with the greater world, the macrocosm (q.v. this correspondence was used to explain many magickal effects. mote: an old english word meaning "must" frequently used at the end of rituals or spells in the expression "so mote it be" moto: a m

DION FORTUNE MYSTICAL QABALA

ure, so proud in its own conceit. with the grade of adeptus major, however, he must acquire the virtues of the superman, and learn to wield power instead of to submit to it. but even so, he is not a law unto himself, for he is the servant of the power he wields and must carry out its purposes, not serve his own. though no longer responsible to his fellow-men he is still responsible to the creator of heaven and earth, and will be required to give an account of his stewardship. 39. great freedom is his; but also great strain. he can speak the word of power that unlooses the wind, but he must be prepared to ride the ensuing whirlwind. this is a thing that the amateur magician does not always realise. mystical qabala page 126 40. the energy and courage which are the virtues of mars, and the cr

icable in our modern civilisation. 48 the best magical weapon is the magus himself, and all other contrivances are but a means to an end, the end being that exaltation and concentration of consciousness which makes a magus of an ordinary man "know ye not that ye are the temple of the living god" said a great one. if we know how to use the symbolic furniture of this living temple, we have the keys of heaven in our hands. 49. the key to this use is given in the microcosmic attributions of the tree. interpreting these in terms of function, and function in terms of spiritual principles, we can unlock the door of the storehouse of force. the best and most complete manifestation of the power of god is through the energised enthusiasm of the trained and dedicated man. we would be wiser if we look

ating after the manner of an alternating current of electricity, which the doctrine of alternating polarity teaches us to do, we find that force will sometimes be flowing from malkuth to kether, and sometimes from kether to malkuth. 67. now this is an all-important point when applied to the microcosm, for it teaches us that we need to be in circuit with the earth-soul just as much as with the god of heaven; there is an inspiration that rises up from the unconscious quite as much as there is an inspiration that flows down from the superconscious. 68. this comes out clearly in the greek myths, wherein we find such positive eart forces as pan, who, by virtue of his goat-symbolism, cannot be assigned otherwise than to the sphere of earth, for capricorn is the most earthy of the earthy triplici

DION FORTUNE PSYCHIC SELF DEFENSE

evil. the great faiths of the ancient world all had their evil gods as well as their beneficent deities, and they did not call these evil gods devils. in hinduism we have shiva and kali; in the egyptian system we have set and besz and typhon; in the grecian pantheon there are pluto and hecate. all the other faiths, also, have their angelic choirs, their archons, or builders, and all the hierarchy of heaven. protestant christianity alone has forgotten its angiology, the creator has to be both architect of the universe and bricklayer, forming man from the dust of the ground without assistance. if we refer to paradise lost, however, we shall find that milton was familiar with both divine and infernal hierarchies, and that these were graded and charted according to a definite system. anyone wh

he blessing of the salt and water"(pointing the first and second fingers at the salt) i exorcise thee, creature of earth, by the living god, by the holy god, by the omnipotent god, that thou mayest be purified of all evil influences in the name of adonai, who is lord of angels and of men"(extending hand over salt) creature of earth, adore thy creator. in the name of god the father almighty, maker of heaven and earth, and of jesus christ his son, our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(pointing first and second fingers at the water) i exorcise thee, creature of water, by the living god, by the holy god) by the omnipotent god, that thou mayest be purified from all evil influences in the name of elohim sabbao

is lord of angels and of men"(extending hand over water) creature of water, adore thy creator. in the name of god the father almighty, who decreed a firmament in the midst of the waters, and of jesus christ his son our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(casting the salt into the water) we pray thee, o god, lord of heaven and earth, and of all that in them is, both visible and invisible, that thou mayest stretch forth the right hand of thy power upon these creatures of the elements and hallow them in thy holy name. grant that this salt may make for health of body and this water for health of soul, and that there may be banished from the place where they are used every power of adversity and every illusion

case to be answered. there is a tradition in devon that if drake's drum, which is preserved at buckland abbey near tavistock, is beaten in a time of crisis, drake himself will return to lead the fleets of england. newbolt has immortalised this legend in his famous poem "take my drum to devon, hang et by the shore. beat et when your powder's runnin' low. if the dons sight devon, i'll quit the port of heaven, and drum them up the channel as we drummed them long ago" the idea of the hero who returns to lead his people, the guardian angel that appears in times of crisis, is sealed deep in the hearts of all nations, and nothing will eradicate it. innumerable instances were reported by the men returning from the trenches during the war. 94 of 103 let us again refer to the ancient wisdom of the q

DONALDTYSON CORONZON

on, although lilith is often regarded as a demonic spirit rather than a human being. perhaps there was a colony of human beings in the garden. gabriel, who is a servant and messenger of god, naturally portrayed coronzon as envious and spiteful of the happiness of man in the garden, for which reason the serpent "began to assail him, and so prevailed" gabriel is transmitting the standard propaganda of heaven. but if you actually look at genesis, you find that the serpent merely pointed out to eve that god was deceiving her about the fruit of the tree of knowledge (see genesis 3:1-7. god stated that if adam and eve ate the fruit, they would die; the serpent told eve that she would not die, but would become "as gods, knowing good and evil" and when eve and later adam ate the fruit, this is exa

DONALDTYSON DEMON

t just a malicious spirit, but a spirit of hell sent to earth by the devil to enforce his authority or to carry out his purposes. just as angels are the agents of god who act with divine authority to do good works among men, so demons are the agents of lucifer who act with infernal authority to do works of evil. indeed, in jewish, islamic and christian mythology, lucifer was himself once an angel of heaven who defied god. seeking to overthrow god and rule heaven, lucifer assembled an army of apostate angels and initiated a war in heaven. he and his angels were defeated by michael and the angels who remained loyal to god, and were thrown down from heaven to hell. in their fallen state these angels of hell are supposed in christian lore to be of hideous aspect, filthy, deformed and base. luc

ys made clear how the demons of lucifer can appear upon the earth when they have been cast down and bound in hell. apparently, as we may gather from the book of job, lucifer is able to walk upon the surface of the earth but is not permitted to directly injure human beings. he is even able to enter heaven! it is written in the first chapter of job that when the sons of god, who are the good angels of heaven, present themselves before the lord on some formal occasion, lucifer gate-crashes the assembly. god asks him "whence commest thou" lucifer answers "from going to and fro in the earth, and from walking up and down in it" god begins to boast to lucifer about his servant job, saying that there is no man like him, that he is a perfect and upright man. lucifer cuts god off and asserts that jo

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

gested, in no way affects the question of the ownership of the coffin, for we know by the hieroglyphic inscription upon it that it was made to hold the mummified body of the king. this inscription, which is arranged in two perpendicular lines down the front of the coffin reads-[3] ausar suten net[4] men-kau-ra anx t'etta mes en pet aur king of the north and south men-kau-ra, living for ever, born of heaven, conceived of nut a a en seb[5] mer-f peses-s mut-k nut her-k nut, heir of seb, his beloved. spreadeth she thy mother nut over thee [1. as a considerable misapprehension about the finding of these remains has existed, the account of the circumstances under which they were discovered will be of interest "sir, by your request, i send you the particulars of the finding of the bones, mummy-c

xxx, p. 113; max m ller, aeg. zeitschrift, bd. xxx, p. 56; renouf, proc. son bibl. arch, 1893, pp. 219, 220; and lef bure, aeg. zeitschrift, bd. xxxi, p. 114 ff. 5. it seems that we should read this god's name keb (see lef bure, aeg. zeitschrift, bd. xxxi, p. 12 5; for the sake of uniformity the old name is here retained] p. xxi em ren-s en seta pet ertat-nes un-k em neter in her name of "mystery of heaven" she granteth that thou mayest exist as a god an xeft-k suten net men-kau-ra anx t'etta without thy foes, o king of the north and south, men-kau-ra, living for ever! now it is to be noted that the passage "thy mother nut spreadeth herself over thee in her name of 'mystery of heaven' she granteth that thou mayest be without enemies" occurs in the texts which are inscribed upon the pyramid

pero, an interval of at least sixty-four, but more probably eighty, years. but in the text in the pyramid of pepi i, which must have been drafted at some period between the reigns of these kings, we have the passage "hail thou who [at thy will] makest to pass over to the field of aaru the soul that is right and true, or dost make shipwreck of it. ra-meri (i.e, pepi i) is right and true in respect of heaven and in respect of earth, pepi is right and true in respect of the island of the earth whither he swimmeth and where he arriveth. he who is between the thighs of nut (i.e, pepi) is the pigmy who danceth [like] the the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (13 of 36 [8/10/2001 11:22:55 am] god, and who pleaseth the heart [1. the full text from thi

hapter xii. another chapter of going into, and coming forth from, the underworld. this chapter has no vignette. chapter xiii. the chapter of going into, and of coming forth, from amentet. this chapter has no vignette. chapter xiv. the chapter of driving away shame from the heart of the deceased. this chapter has no vignette. chapter xv. a hymn of praise to ra when he riseth in the eastern horizon of heaven. vignette: the deceased adoring ra. chapter xvb. 1. a hymn of praise to ra when he setteth in the land of life. vignette: the deceased the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (19 of 36 [8/10/2001 11:22:55 am] adoring ra. chapter xvb. 2. a hymn of praise to ra-harmachis when he setteth in the western horizon of heaven. vignette: the deceased ad

clviii* the chapter of a collar of gold to be placed on the neck of the khu. vignette: a collar. p. xliv theban version: list of chapters. chapter clix* the chapter of a sceptre of mother-of-emerald to be placed on the neck of the khu. vignette: a sceptre. chapter clx [the chapter] of placing a plaque of mother-of-emerald. vignette: a plaque. chapter clxi. the chapter of the opening of the doors of heaven by thoth, etc. vignette: thoth opening four doors. chapter clxii* the chapter of causing heat to exist under the head of the khu. vignette: a cow. chapter clxiii* the chapter of not allowing the body of a man to decay in the underworld. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (32 of 36 [8/10/2001 11:22:56 am] vignette: two utchats, and a serpe

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

quaee superius, ad perpetranda miracula rei unius. sol ejus pater est, luna mater et ventus hanc gestavit in utero suo, ascendit a terra ad coelum et rursus a coelo in terram descendit. exorciso te, creatura aquae, ut sis mihi speculum dei vivi in operibus ejus, et fons vitae, et ablutio pecatorum. amen. 7 prayer of the undines terrible king of the sea! thou who boldest the keys of the cataracts of heaven, and who enclosest the subterranean waters in the hollow places of the earth! king of the deluge and of rains, of springtime! thou who openest the sources of streams and fountains! thou who commandest the moisture (which is like the blood of the earth) to become the sap of plants! we adore and invoke thee! speak to us, ye moving and changeable creatures! speak to us in the great commotio

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

d as the leading astrologer of her time who laid the groundwork for professional astrology in the united states. she died in new york november 10, 1933. sources: adams, evangeline. astrology: your place among the stars. new york: dodd, mead, 1930. astrology: your place in the sun. new york: dodd, mead, 1928. astrology for everyone: what it is and how it works. new york: dodd, mead, 1931. the bowl of heaven. new york: dodd, mead, 1926. adams, john q(uincy, iii (1938) parapsychologist who experimented with school children and teachers to test clairvoyance and extrasensory effects. he was born march 7, 1938, in dallas, texas, and studied at oberlin college, ohio (b.a, 1960. adamski, george (1891.1965) first of the 1950s flying saucer contactees who claimed direct contact with beings who had t

nse, the word denotes a spiritual being employed in occasional offices; and lastly, men in office as priests or bishops. the angel of the congregation among the jews was the chief of the synagogue. this later usage is also found in revelation 1 and 2, where the angel of the church is regularly addressed. today, the term is now limited to its principal meaning, and pertains only to the inhabitants of heaven. biblical angels mark, the apostle of the gentiles, speaks of the angels as ministering spirits, sent forth to minister for them who shall be heirs of salvation, in strict keeping with the import of the term itself. in mark 1:2, it is applied to john the baptist: behold i send my messenger (i.e, angel) before my face, and the word is the same( malak) in the corresponding prophecy of mala

heir great number is sustained by the words of the lord, where, for example, he declares that twelve legions of them were ready upon his demand. in the revelation of st. john, a vast idea of their overwhelming number is indicated. their song of praise is described as the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings. the angels form the armies of heaven, and military terms are commonly quoted. it is mentioned in the bible that the angel host or army will fight god s cosmic battle. for example, an angel destroyed sennacherib s army encamped around jerusalem. they appeared to the shepards to announce the birth of jesus, and jesus will lead the armies of god in the final conflict at the end of time (revelation 19:14. the idea of angelic ar

homas lake harris succeeded in arousing the interest of several wealthy men for the movements, the surrendered property was repurchased. a new era began in which scott and harris, the first the mouthpiece of st. john, the second of st. paul, acted as the chosen mediums through which the lord would communicate to man on earth. their house was called the house of god, and mountain cove was the gate of heaven. they proclaimed themselves to be the two witnesses named in rev. 10 and claimed to possess the powers spoken of. in one of his prayers harris said, oh lord, thou knowest we do not wish to destroy man with fire from our mouths! however, the two perfect prophets could not smother the growing discord against their autocratic rule, and soon the whole community dispersed. sources: cuthbert

e has joined the list of religious leaders known for the destructive twist they gave to their original vision and the multiple deaths that resulted. sources: balch, robert w. waiting for the ships: disillusionment and the revitalization of faith in bo and peep s ufo cult. in james r. lewis, ed. the gods have landed. albany, n.y: state university of new york press, 1995. henry, william. the keeper of heaven s gate: the religion behind the rancho santa fe suicides. anchorage, alaska: earthpulse press, 1997. applied psi applied psi, a term coined in the early 1980s by parapsychologist jeff mishlove, refers to the technological aspect of psychic phenomena as opposed to the purely scientific study of it. assuming that psychic phenomena (telepathy, clairvoyance, psychometry, etc) exists, one sho

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ll illustrates the white magic of medieval times. it classifies the names of the angels under the title of olympic or celestial spirits, who abide in the firmament and constellations: they administer inferior destinies and accomplish and teach whatever is portended by the several stars in which they are insphered. they are powerless to act without a special command from the almighty. the stewards of heaven are seven in number.arathron, bethor, phaleg, och, hagith, ophiel, and phul. each of them has a numerous host at his command, and the regions in which they dwell are 196 in all. arathron appears on saturday at the first hour and answers for his territory and its inhabitants, as do the others, each at his own day and hour, and each presides for a period of 490 years. the functions of beth

outer edge. amherst, n.y: csicop, 1996. moon, sun myung (1920) founder of the holy spirit association for the unification of world christianity, more popularly referred to as the unification church. moon was born in korea on january 6, 1920, the son of presbyterian parents. he later noted that on easter day in 1936 he was visited by jesus and told that god had chosen him to establish the kingdom of heaven on earth. he attended watseka university. during his early adult years he received revelations on a regular basis, and after world war ii he became a full-time independent preacher in north korea. his activities were curtailed by his arrest by the north korean government. released in 1950, he spent three years preaching in pusan and then moved to seoul and founded the unification church

died in dallas, texas. her death seemed to contradict the group s teachings, but applewhite was later able to explain and justify her moving on ahead of the group. the group stayed together for another decade until the surviving members, including applewhite, committed suicide at the spring equinox 1997. sources: perkins, rodney, and forrest jackson. cosmic suicide: the tragedy and transcendence of heaven s gate. dallas: pentaradial press, 1997. wessinger, catherine. how the millennium comes violently. new york: seven bridges press, 2000. networking a system of communication praised by many in the new age movement as the best means of organizing people horizontally around common concerns (rather than veritically around leadership structures) and of data sharing. networking of one kind or

e messages that dominated spiritualist spirit contact, he was anxious to utilize the spirits time for more metaphysical information. thus he initiated the events that culminated in his production of oahspe: a kosmon bible in the words of jehovah and his angel ambassadors. he described these events in a letter dated january 21, 1883, to the editor of the banner of light: i was crying for the light of heaven. i did not desire communication for friends or relatives or information about earthly things; i wished to learn something about the spirit world; what the angels did, how they travelled, and the general plan of the universe. i was directed to get a typewriter which writes by keys, like a piano. this i did and i applied myself industriously to learn it, but with only indifferent success

ained messages he had received automatically from the deceased owen. sources: owen, george vale. facts and the future life. london: hutchinson& co, 1922. how spirits communicate. n.p, n.d. jesus the christ. n.p, 1929. the life beyond the veil. 5 vols. london: greater world association, 1926. what happens after death. london: hutchinson& co, 1924. owen, george vale, and h. a. dallas. the nurseries of heaven (1920. owen, iris m. nurse and psychical researcher. as a registered nurse and volunteer in social work, owen became a member of the governing board of schools and chairperson of governors of an approved school for delinquent boys. in 1962, she married parapsychologist alan robert george owen. they shared an interest in poltergeist phenomena. she moved to canada in the 1960s and became s

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ver the world, as did other sorts of divine entities. the world, of course, goes on with its business as if none of this were true, taking serious (as opposed to tabloid) note only when belief in otherworldly beings goes horrendously wrong and thirty-nine cult members commit suicide while awaiting the arrival of a spaceship following a comet. the march 1997 mass death in san diego of the faithful of heaven s gate (a contactee-oriented group that, in various incarnations, had existed since the early 1970s) sparked big headlines even in such august media as the new york times and the washington post. in the wake of the tragedy came all the predictable lamentations about alienation and irrationality in a world that more and more seems to have lost its bearings. but the san diego incident, alt

FAUST

done today and one should let no day slip by. with resolution seize the possible straightway by forelock and with quick, courageous trust; then holding fast you will not let it further fly and you will labour on because you must. upon our german stage, you are aware, each tries out what he wishes to display, so in your work for me today scenes, mechanism you are not to spare. use both the lights of heaven, great and small; the stars above are yours to squander; nor water, fire, nor rocky wall, nor beasts nor birds are lacking yonder. thus in our narrow house of boards preside and on through all creation s circle stride; and wander on, with speed considered well, from heaven, through the world, to hell! prologue in heaven the lord. the heavenly hosts. afterwards mephistopheles. the three a

no, lord! all is still downright bad, i find. man in his wretched days makes me lament him; i am myself reluctant to torment him. the lord do you know faust? mephistopheles the doctor? the lord yes, my servant! mephistopheles he! forsooth, he serves you most peculiarly. unearthly are the fool s drink and his food; the ferment drives him forth afar. though half aware of his insensate mood, he asks of heaven every fairest star and of the earth each highest zest, and all things near and all things far can not appease his deeply troubled breast. the lord although he serves me now confusedly, i soon shall lead him forth where all is clear. the gardener knows, when verdant grows the tree, that bloom and fruit will deck the coming year. mephistopheles what will you wager? him you yet shall lose

often had capricious, odd hours of my own, yet such an impulse i have never known. one s sated soon if on the woods and fields he look; i ll never envy any bird his wing. how differently the joys of spirit bring us on from page to page, from book to book! then winter nights become so sweet and fair, a blessed life warms up our every limb; and ah! if one unrolls a parchment really rare, the whole of heaven descends on him. faust by one impulse alone are you impressed. oh, never learn to know the other! two souls alas! are dwelling in my breast; and each is fain to leave its brother. the one, fast clinging, to the world adheres with clutching organs, in love s sturdy lust; the other strongly lifts itself from dust to yonder high, ancestral spheres. oh, are there spirits hovering near, that

d, thankful for the christmas gift, maybe my darling here, her childish cheeks filled out, kissed grandsire s withered hand devotedly. i feel, o maid, thy spirit radiate abundance, order, round about, that, motherly, instructs thee day by day, bids thee the cloth upon the table neatly lay, even make the sand at thy feet decorate. o darling hand! so godlike in thy ministry! the hut becomes a realm of heaven through thee. and here! he lifts one of the bed curtains. what bliss and awe lay hold on me! here for whole hours i fain would tarry. o nature! here didst thou in visions airy mould her, an angel in nativity. here lay the child; with warm life heaving the tender bosom filled and grew; and here, with pure and holy weaving, the image of the gods was wrought anew! and thou, o faust, what le

sh away; and deeply did he all his faults deplore, yes, and bewailed his ill luck still much more. margaret alas, the bad luck men do meet! full many a requiem for him will i pray. mephistopheles you re fit, i think, to wed this very day; you are so lovable and sweet. margaret that would not do as yet. ah, no! mephistopheles if not a husband, be it for the while a beau. for, of the greatest gifts of heaven, it is one to have within our arms a lover dear. margaret that s not the custom of the country here. mephistopheles custom or not! at any rate it s done. martha tell on, oh, please! mephistopheles i stood where dying he was laid. twas not a dung-heap; somewhat better it was made of rotting straw; but as a christian did he die, thinking he owed far greater penance for his life. how deeply

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

) begins. in yah hy have they ascended; who not (al) are, and are, and will be. 1 the first chapter of lao tze s tao-te ching opens with verses that address the mysterious unknown and its two aspects: 1.1 the tao that can be trodden is not, the enduring and unchanging tao. the name that can be named is not, the enduring and unchanging name. 1.2 conceived of as having no name, it is the originator of heaven and earth; conceived of as having a name, it is the mother of all things. 1.4 under these two aspects, it is really the same; but as development takes place, it receives the different names. together we call them the mystery. where the mystery is the deepest is the gate of all that is subtle and wonderful. 2 8, in all mystical traditions, the mysterious unknown at the roots of all things

agans, had celebrated it as yule, and a number of other traditions as the birthday of solar saviors. the mithraists, for instance, regarded it as the birthday of mithra. the romans celebrated the date as dies natalis solis invictus, day of birth of the undefeated sun. the christian observance of the pentecost replaced the tradition of whitsunday, the holy day of the goddess frigg, the norse queen of heaven and consort of odin. easter absorbed the pesach of the jews, and was named after eostre or ostara, the pagan goddess of spring. 17 dimont, max. jews, god, and history, simon and schuster, new york p. 205, 1962. 18 peshitta, matthew 5:17-18. 19 eisenman, robert. james the brother of jesus, penguin, new york 1997. 20 gospel of thomas, translated by thomas hickey, esoterica, iowa city, 1992

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

was formed from a double origin, so that he could both admire and adore celestial things and take care of terrestrial things and govern them. the soul of the gods is said to be all intellect, but this is true only of the superior gods, for there are many gods, some intelligible, some sensible. the chief or principal gods are as follows (i here combine two passages on the principal gods. the ruler of heaven is jupiter; and through the intermediary of heaven he dispenses life to all beings (possibly an earlier statement that it is breath or spiritus which keeps life in all the beings of the world relates to this supremacy of jupiter, the god of air) jupiter occupies a place intermediary between heaven and earth. the sun, or light, for it is through the intermediary of the solar circle that l

system here presented the great importance of the sun and the zodiac with its decans) finally, in the list of gods come the seven spheres who have as their ruler fortune or destiny. air is the instrument or organ of all these gods. having spoken of the society which unites gods and men, you must know, o asclepius, the power and force of man. just as the lord and father is the creator of the gods of heaven, so man is the author of the gods who reside in the temples. not only does he receive life, but he gives it in his turn. not only does he progress towards god, but he makes gods. do you mean the statues, o trismegistus? yes, the statues, asclepius. they are animated statues full of sensus and spiritus who can accomplish many things, foretelling the future, giving ills to men and curing t

hey introduced these into their idols by holy and divine rites, so that the idols had the power of doing good and evil" these terrestrial or man-made gods result from a composition of herbs, stones, and aromatics which contain in themselves an occult virtue of divine efficacy. and if one tries to please them with numerous sacrifices, hymns, songs of praise, sweet concerts which recall the harmony of heaven, this is in order that the celestial element which has been introduced into the idol by the repeated practice of the celestial rites may joyously support its long dwelling amongst men. that is how man makes gods.3 hermes adds as examples of such gods, the worship of asclepius, of his own ancestor, hermes, and of isis (implying the cult of the statues of these divinities; and he mentions

ul and all the beliefs attached to it, according to which the soul is immortal by nature or foresees that it can obtain immortality as i have taught you this will be laughed at and thought nonsense. and believe me, it will be considered a capital crime under the law to give oneself to the religion of the mind. a new justice will be created and new laws. nothing holy, nothing pious, nothing worthy of heaven and of the gods who dwell there, will be any more spoken of nor will find credence in the soul. the gods will separate themselves from men, deplorable divorce. only the evil angels will remain who will mingle with men, and constrain them by violence miserable creatures to all the excesses of criminal audacity, engaging them in wars, brigandage, frauds, and in everything which is contrary

th his city. hermes as a builder of a temple to the sun could also connect in the mind of the pious reader of pimander (by which i mean, of course, the fourteen treatises of the corpus hermeticum which ficino included under that title) and of the asclepius, with the many passages on the sun in those works. for example, in the corpus hermeticum v it is stated that the sun is supreme among the gods of heaven2; in the corpus hermeticum x, the author, using platonic terminology, compares the sun to the good and its rays to the influx of the intelligible splendour.3 and in the list of the gods of egypt in the asclepius the sun ranks as far greater than one of the planets.4 he is above the thirty-six horoscopes in the list of gods, and the thirty-six are above the spheres of the planets. to find

FRATER ELIJAH ANGELS OF CHAOS

nvey this knowledge with a sense of practical application and a possible future arena of exploration to the inspiring initiate. the techniques and ways used can be adapted to many different formats and uses (even outside of the angelic operation itself. the chaos magical approach is of the violate. this approach is even subject to it s own nature. according to liber chrnzn, to achieve the ecstasy of heaven one should violate the violate. one of the advantages of the chaos magical standpoint lies in it s paradigm shifting. please note now that this perspective is a paradigm in and of itself (other perspectives are possible of course. the current view expressed is to be viewed as the commonly accepted filter for interpretation. how this shifting is viewed is up to the personal magicians tast

/98 between 6pm and 8pm (members of the autonomatrix sent energies my way to be utilized during the right, from across the usa. today is 11/4/98 i performed the ritual again last night under the full moon, this vision did not seem as powerful as the first vision, but i was granted another sigil. this one resembles the hand of eris (sigil omitted call [2) it is like the uniting of worlds, touching of heaven and hell. i went out later that night. today is 11/5/98 some observations of [1] whose number is 76 and is related to the phoenix. according to grant. k. nightside of eden p.62(abbreviated kg:noe:p "the final head is named the 'messenger of the fatal wind' and it is identified with the breath of fire, with serk, scorpio, sirocco, and typhon, the typhoon. in the egyptian list this head is

given this meaning and conversation by the three sigils which i received from the right of godhood (rog [1] this sigil whose number was 76 was heaven [3] this sigil was the vehicle on earth [2] this sigil was a mystery until tonight. this sigil is like a cross section of the god manifold. it revealed itself to me after fusing the other two sigils. this sigil is revelation/ transmutation/ a unity of heaven and earth. end history. this was when the being, myself) revealed itself/ myself to me. it was like it was beckoning me towards god-hood to form my own manifold and therefore, my own universe. every person was a part of one of these beings (hga's, they were many and there are more others of as. like me, all part of him and he a. this is for all of humanity. the ineffable is; we must reac

know it's name. the first two rituals were formalized, but the third was done (astral invocations) on my birthday night with dance astrally. ketamine was used throughout. mdma (babalons sacrament) with ketamine (old ones sacrament) tonight. i offered prayers and desire for communication and researched the sigils and found some interesting links. the sigil [2] was revealed tonight and is a fusion of heaven and earth. i have not found any "practical" use of these sigils yet, but they have brought me in contact with, what i firmly believe to be my hga, the "perfected" form of me "in the future" of whom i am grendel/ we and will become as/ a. i have never heard of a. before, but it does bear a resemblance to azathoth. i heard a somewhere before, a demon maybe, babylonian, i'll research this

visible 3 times. four mountain-like shapes appearing on a wasteland. there are also 4 question marks on the page (1 in black flame beneath the cube, with the number 4 written in the point. too much advice has already been shown. ii/8a: a dweller is shown. this is highly dangerous. there is a play of the word(s: a void avoid. ii/8b: a truth. ii/9a: what more is there to say? to achieve the ecstasy of heaven, let us make a mockery of all. the number 418 is shown on the page of this it s meaning. ii/9b: a note on the master s who come to us to show us the way. the word battle is illuminated, such is our course. a picture of the gateway to universe b through the reverse sun of daath. the conic is the black-hole sun. ii/10a: this plate is a warning by the denizen dictating this chapter. my side

FREEMASON BLUEBOOK

irst or second degree, as all other business must be transacted in a master's lodge. to ballot on petitions, there must he at least seven memhers of the lodge present: for other purposes the ritual number is sufficient, unless the bylaws otherwise provide. a prayer must he made or read, or a charge given, at opening or closing a lodge prayer at opening a lodge most merciful god! supreme architect of heaven and earth. we beseech thee to guide and protect these brethren here assembled, and fulfill at this time that divine promise thou wert pleased to make to those who should be gathered together in thy name. teach us to know and serve thee aright bless us and prosper us in all our laudable undertakings, and grant that our conduct may tend to thy glory, to the advancement of freemasonry, and

anner to remind him of his errors, and aid a reformation. these generous principles are to extend further. every human being has a claim upon your good offices. do good unto all. recommend it more especially to "the household of the faithful" finally, brethren, be ye all of one mind; live in peace; and may the god of love and peace delight to dwell with and bless you. benediction may the blessing of heaven rest upon us, and all regular masons! may brotherly love prevail, and every moral and social virtue cement us! amen. response.so mote it be. form for minutes stated communication of portland lodge, no.1, held in masonic hall in portland, wednesday, october 4, a. d. 1876, a. l. 5876. officers present [give the name of each officer, designating those temporarily filling any chair by the wo

nce to ourselves. when we take a survey of nature, we view man in his infancy, more helpless and indigent than the brute creation; he lies languishing for days, months, and years, totally incapable of providing sustenance for himself, of guarding against the attacks of the wild beasts of the field, or sheltering himself from the inclemencies of the weather. it might have pleased the great creator of heaven and earth to have made man independent; but, as dependence is one of the strongest bonds of society, mankind were made dependent on each other for protection and security, as they thereby enjoy better opportunities of fulfilling the duties of reciprocal love and friendship. thus was man formed for social and active life, the noblest part of the work of god; and he that will so demean him

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

th as priestcraft uphold the female ideal in the virgin mary, the lady of the sea. thus fire and water, male and female, church and state, are opposed to each other, with the inevitable result that a great war has been waged ever since the separation, that sin, sorrow and death are rampant, and that humanity is praying for the day of redemption, when the two streams shall be united in the kingdom of heaven where there is neither marrying nor giving in marriage, and where reigns christ, the king of peace, exercising the dual office of king and priest after the order of melchisedec, for the good of all. but this new order can not come into existence in a day. it requires ages of preparation, not only of the land itself, but of the people who are to inhabit it. and in order to gain an idea of

atlanteans inhabited the basins somewhat further away from the center. the aryans were driven by the flood to the hilltops where they are now living. and analogously, the citizens of the coming age will inhabit the air. but we know that our dense body gravitates towards the center of the earth, therefore, a change must take place; also paul tells us that flesh and blood cannot inherit the kingdom of heaven. but he also points out that we have a soma psuchicon (mistranslated natural body) a soul body, and this is made of ether, which is lighter than air and therefore capable of levitation. this is the golden wedding garment, the philosopher's stone, or the living stone, spoken of in some of the ancient philosophies as the diamond soul, for it is luminous, lustrous, and sparkling--a priceles

all the astral body. this vehicle, the soul body, will eventually be evolved by humanity as a whole, but during the change from the aryan epoch to the ethereal conditions of the new galilee, there will be pioneers who precede their brethren as the original semites did in the change from atlantis to aryana. christ mentioned this class in matthew, 11th chapter, 12th verse, when he said "the kingdom of heaven suffereth violence, and the violent take it by force" that is not a correct translation. it ought to be "the kingdom of the heavens has been invaded (the greek is biaxetai "and invaders seize on her" men and women already have learned through a holy, helpful life to lay aside the body of flesh and blood, either intermittently or permanently, and to walk the skies with winged feet, intent

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

was miraculously led and provided for, how after the warfare with the world it was given peace and prosperity by the before mentioned king solomon; in short, stripped of all embellishments the story relates the salient facts of man's descent from heaven, his principal metamorphoses, his transgression of the laws of the god jehovah would wish to guide him in the future till he reaches the kingdom of heaven -the land of peace--and again docilely follows the lead of the divine ruler. the masonic legend has points of variance from as well as agreement with the bible story. it states that jehovah created eve, that the lucifer spirit samael united with her but that he was ousted by jehovah and forced to leave her before the birth of her son cain, who was thus the son of a widow. then jehovah cr

an or divine. this class is loath to take things on faith and prone to prove all things by the light of reason. these people believe in works rather than faith, and by their dauntless courage and inexhaustible energy they have transformed the trackless wilderness of the world to a garden full of life and beauty, so lovely in fact that the sons of cain have forgotten the garden of god, the kingdom of heaven, whence they were expelled by the decree of the lunar god jehovah. against him they are in constant rebellion because he has tied them by the umbilical "cable tow" they have lost their spiritual sight and are imprisoned in the forehead of the body where it is said cain was marked; they must wander as prodigal sons in the comparative darkness of the material world, oblivious to their high

of the command not to eat of the tree of knowledge, and the infliction of the penalty--painful parturition and swift death. from then on the old testament tells of war, struggle and strife and in the last chapter makes the prophecy that there shall a sun of righteousness arise with healing in his wings. then the new testament opens with an account of the birth of christ, who proclaimed a kingdom of heaven which is to be established. he is later called king and priest after the order of melchisedec, uniting within himself the dual office. it is also said that in heaven there will be neither marrying nor giving in marriage, for the soma psuchicon, or soul-body, which paul tells us is the vehicle we shall use in the kingdom of heaven (first corinthians, fifteenth chapter, is not liable to de

as this characteristic of unselfishness developed in former lives that fitted the spirit of solomon which inhabited the body of jesus for the high mission it was destined to fulfill; to serve as a vehicle for the unifying unselfish christ spirit, for the purpose of bringing to an end the division between the sons of seth and the sons of cain and uniting them in the brotherhood forming the kingdom of heaven. when faust made the pact with mephistopheles, as recorded in the ancient soul-myth of that name, he was about to sign it in ink but mephisto says "no, sign it in blood" for this request faust asks the reason and mephistopheles says knowingly and cunningly "blood is a most peculiar essence" it is said in the bible that the blood of bulls and calves will not take away sins and that is rea

FREEMASONS SATANISM AND SYMBOLISM

from the eschatology of the ancient egyptians, london, england, george allen and company, ltd. 1913, second edition, p. 189. another masonic author, george oliver, also noted freemasonry's connection with the druids "the druids had a high veneration for the serpent. their great god, hu, was typified by that reptile; and he is represented by the bards as 'the wonderful chief dragon, the sovereign of heaven [george oliver, signs and symbols, new york, macoy publishing and masonic supply company, 1906, p. 36; emphasis and capitalization in the original] at least, this satanic view of the serpent and 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 olive

FULL MOON RITUALS

ual room wolf moon leader: red deer date: 30 december 2001 the days after yule had found red deer ever more intent on singing a place sometimes his alone but more often a part of the real world into the old castle environs. now, on the night of the full moon, he lay again on the central altar amid the circle and spiral of standing stones, only a few miles out in the country from the southern part of heaven. a glorious full moon shone overhead, with only wisps of clouds. she illuminated the lithons of rough hewn sandstone- the quarter-stones of which stood some twenty feet tall. when deer first found this circle, it was unlike any he'd experienced before- not actually a circle but a spiral winding in from the north and completing two turns before meeting the circle of quarter-stones, then o

FULLER J F C SECRET WISDOM OF THE QABALAH

e to this conclusion: it is not god, or the universe, which is the supreme mystery, but man, man himself, the link between god and the universe. the zohar says: as soon as man appeared, all was achieved, both in the upper and in the lower worlds. for all is contained in man. he combines within himself all the forms.23 again the zohar says the essence of the supreme wisdom is composed of earth and of heaven; of divine and of human; of material and of immaterial, even as man is composed of body and soul. man is the synthesis of all the holy names. in man are enclosed all the worlds, both the upper and the lower. man includes all the mysteries, even those that existed before the creation of the world. since the form of man comprises all that is in the heavens above and on the earth beneath, g

arly, of the inverted bowlshaped universe. ab, bc, ce, and eg are the four worlds. ab is the father, anu or kether; bc the sun, bel or ehokmah; ce the mother, ea or binah. above all is ao or el. the ayin. a is the zodiac, the great ocean called the deep and the abyss; b is the zone of the fixed stars; a to c is the upper firmament; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow earth shell; ff is the concave hollow underworld of seven zones; realm of the ghost world; and g is the nadir or root. in it are the waters of life and the throne of chaos and below it are 21 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac

through the influence of the evil serpent, whose dominion is symbolized by the darkened moon h. 11 the mention of the gevil serpent h presupposes the existence of a ggood serpent h- the serpent of yetzirah. to simplify this problem it is necessary to enter more deeply into the idea of the fall. sammael of necessity revolts against deity, as symbolized by metatron, and of necessity he is cast out of heaven- that is out of the yetziratic world. in the assiatic world, the world of matter, in order to redeem himself, of necessity he has to tempt the earthly adam. his task there is to cause death, that is to reverse the life process; as the zohar says, gthe end of all flesh has come before me [sammael) h; for he, as the evil serpent, gtakes away the souls of all flesh h, 12 that is he liberate

al mystery, for marriage is the symbol of perfect harmony. as the zohar says: the words gmale and female he created them h make known the high dignity of man, the mystic doctrine of his creation. from this we learn that every figure which does not comprise male and female elements is not a true and proper figure. 29 and again: he who dies without leaving children will not enter within the curtain of heaven and will have no share in the other world, and his soul will not be admitted to the place where all souls are gathered, and his image will be cut off from there. why? because ghe has not succeeded in radiating light in this world by the means of the body h. 30 the creation of life is man's divine prerogative; consequently the sex act is of all acts the holiest. according to the nobeleth

the repopulated world cried: ggo to, let us build us a city, and a tower whose top may reach unto heaven; and let us make us a name, h 14 that is an object of worship; 15 for they had a crafty design to rid themselves of the supreme power and to secret wisdom of the qabalah page 59 transfer his glory to another. 16 the inner meaning of the tower of babel is that any attempt to possess the secrets of heaven in order to divulge them to the uninitiated on earth must lead to misunderstanding and anarchy- a confusion of tongues, that is of false symbols. a universal pentacle cannot be constructed for the unpurified multitudes, for the multitudes can only comprehend parables. we have now descended a long way in the hierarchy of evil. from the divine we have touched bottom in the magical, and yet

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

was the universal mother, and to her as to no other divinity worshipped by mankind, was offered a spontaneity of devotion and a willing acknowledgment of dependence. thus far in the history of mankind no temples dedicated to an undefined and undefinable god had been raised. the children of mother earth met in the open air, without the precincts of any man-made shrine, and under the aerial canopy of heaven, acknowledged the bounties of the great deity and their dependence upon her gifts. she was a beneficent and all-wise god, a tender and loving parent--a mother, who demanded no bleeding sacrifice to reconcile her to her children. the ceremonies observed at these festive seasons consisted for the most part in merry-making and in general thanksgiving, in which the gratitude of the worshippe

ivers of life, vol. i, p. 35. this tree is sacred to sakyu mooni, is 2200 years old, and is said to be a slip from a tree planted by bood gaya, one of the three former buddhas who, like sakyu mooni, visited ceylon. under the parent of this tree the great prophet reposed after he had attained perfect rest, or after he had overcome the flesh and become buddha. it was under a bo tree that mai, queen of heaven, brought him forth, and, in fact, very many of the most important incidents of his life are closely connected with this sacred emblem. in an allusion to the bo tree of ceylon, a slip of which is said to have been carried from india to that island by a certain priestess in the year 307 b.c, forlong observes "this wonderful idol has furnished shoots to half asia, and every shoot is trained

uld seem to be an appropriate emblem for that ancient sect which worshipped the female as the more important creative energy. of the lotus, inman remarks "amongst fourteen kinds of food and flowers presented to the sanskrit god anata, the lotus only is indispensable" this emblem, as we have seen, was the symbol of the great mother, and we are assured that it was "little less sacred than the queen of heaven herself" regarding the lotus and its universal significance as a religious emblem, payne knight says "the lotus is the nelumbo of linnaeus. this plant grows in the water, and amongst its broad leaves puts forth a flower, in the center of which is formed the seed vessel, shaped like a bell or inverted cone, and punctured on the top with little cavities or cells, in which the seeds grow. t

scarcely passes the lips of its worshippers, and when it is pronounced is always reverently whispered. regarding the mystic word om, we are told that it is the name given to delphi, and that "delphi has the meaning of the female organs of generation called in india the os minxoe" although the great god of india was female and male, yet we are assured by forlong that the female energy maya, queen of heaven, even at the present time is more heard of than the male principle. according to bryant, the worship of ham is the most ancient as well as the most universal of any in the world. this writer remarks that ham, instead of representing an individual, is but a greek corruption of om or aum, the great androgynous god of india, a god which is identical in significance with aleim, vesta, and al

n the british museum, is one in which it is figured in its female character, in the act of killing the bull. the divinity baal was both female and male. the god of the jews in an early stage of their career was called baal. the oriental ormuzd was also dual or androgynous. orpheus teaches that the divine nature is both female and male. according to proclus, jupiter was an immortal maid "the queen of heaven, and mother of the gods" all things were contained within the womb of jupiter. this virgin within whom was embodied the male principle "gave light and life to eve" she was the life-giving, energizing power in nature, and was identical with aleim, om, astarte, and others. the goddess esta, or vesta, or hestia, whom plato calls the "soul of the body of the universe" is believed by beverly

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

he altar on the w. members of all grades rise and remain standing while the obligation is taken.hierophant(to candidate 'you will kneel on both knees (the candidate is assisted accordingly 'give me your right hand which i place on this holy symbol; put your left hand in mine; bowyour head; repeat your full name and say after me:hierophant(followed by candidate 'i, a.b, in the presence of the lord of heaven and earth and in the presence of this hall of the neophytesofthe order of them. r.267.,regularly assembled under warrant from the second order, do, of my own free will, most solemnly promise to keep this order. secret, its name, the names of its members and the proceedings which take place at its meetings from every person in the world who has not been initiated therein; nor will i discu

GILBERT THE MAGICAL MASON

dnetherwodds.theold arabian author murtadi gives the legend that the pyramids each had a guardian genius of angelic type, and that the great pyramid is held by a beautiful female who, however, drove mad every man who saw her.thespirit of the second126themagical masonpyramid is a nubian carrying a basket on his head and a censer in his hands.inchaldea the angels were called igigi, that is, spirits of heaven, and are related to the ribu, the divine princes.thelower ea the demiurgos or world maker (the reflection ofea-divinewisdom) gave names and assigned duties to them. angels were associated with birds, and the home of angels was poetically called the bird's nest. in ancient rome civilization the divinities were largely beings of an angelic nature and function rather than gods, because they

rial body; thus showing two higher principles from the celestian world and two from mundane sources. you will recall the harlequin, who is always veiled and is carrying a magic wand; he represents the invisible and highest light beaming over the human soul: he is clothed in a starry costume of many colours, representing the seven divine and planetary forces as they are shown to man in the rainbow of heaven; he is always silent; with his wand he transforms the outward appearance of every object he wills to strike. colum255 bine, named from columba, the dove, is the human soul; she is constantly at the side of harlequin, is always obedient to his wish, is light, aerial and fairy-like, beautiful and pleasing;butshe herself has no magical power, she shines by his light, and is but a minor refl

mba, the dove, is the human soul; she is constantly at the side of harlequin, is always obedient to his wish, is light, aerial and fairy-like, beautiful and pleasing;butshe herself has no magical power, she shines by his light, and is but a minor reflection of the spirit which overshadows thethe number four161personality.thekabalists used thebirdas an emblem ofthesoul, and bird's-nest as a symbol of heaven.theclown representstheearthly and fallible principleofman, hismind,intellect, desire and action; he is worldy-wise and cunning, often humorous,butoften related to lower thoughts feelings and actions: he has no magical power, and needs to be always supervised and checked, lest he sink into the paths of folly and sin.thepantaloon isthematerial body ofman,driven hither and thither by the cl

vah, the sacred name of god, composed of the four letters, yod, heh, vau, heh, the symbolism of which is sometimes later on replaced by the christian tetrad ofinriin allied ideas of the microcosm-man as a reflection of the macrocosmic god. this notable type of four was closely related to the symbols of the four triplicities into which the twelve signs of the zodiac were divided, to the four winds of heaven, to the four points of the compass, to the square, and to thefourdirections-upand down, right and left: to the four character255 istic human temperaments, sanguine, nervous, lymphatic and bilious, to the four limbs and the four senses of man, also to the four elements of the alchemists, and to the fourarchangels255michael, gabriel, raphael and auriel. dr a. kingsford also found a corresp

val europe were notable in the practice of this art, which was however performed with the utmost secrecy, from fear of the inquisition or of condemnation for witchcraft. in our times, necromancy has been replaced by spiritualism,divination and its history199lind spiritualistic seances at which efforts to communicate with the dead for divinatory purposes andtogain a knowledge of post-mortem states of heaven and hell are constantly made. oneiromanteia, or oneiromancy that divination by dreams was a possibility was almost universally believed by the ancient greeks.theliterature which has come down to us refers to three sorts of prophetic dreams: first,chrematismos,in which they alleged that the gods conferred with men, or the spirits of the departed made to men suggestions for their future co

GILBERT THE SORCERER AND HIS APPRENTICE

a fruitful bough by a well, whose branches run over the wall; the archers have sorely grieved him and shot at him, and hated him:buthis bow abode in strength, and the arms of his hands were made strong by the hands of the mightygodof jacob (from thence is the shepherd, the stone of israel) even by the god of thy father, who shall help thee, and by the almighty who shall bless thee with blessings of heaven above, blessingsofthedeep thatiiethunder, blessings of the breasts and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of joseph, and on the crown of the head ofhimwho was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things o

its mystical hymn.itreaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adorationofthe lords oftruthbehind the northern heaven 'hail unto ye, ye lords oftruth,ye chiefs behind osiris! ye followers of her whose peaceissure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolised by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his bark, and

GNOSTIC HANDBOOK

includes a great court, vestibule, hypostyle hall and the great seat. this design was later adapted into what became the israelite sanctuary and kings solomon s temple. in general, the egyptian temple was surrounded by a massive wall of mud-brick. this wall isolated the temple from it surroundings, which symbolically represented the forces of chaos. metaphorically the mud resulted from the union of heaven and earth. the brick wall itself was therefore set in wavy courses to symbolize the primeval waters, representing the first stage of creation. the exterior walls of the temple resembled a fortress, so as to defend it against all forms of evil. the temple was entered through two pylons, beyond which lay an open court. this court sometimes had colonnades along the sides and an altar in the

essence is in commune with the logos and whose actions embody the holy spirit, he now went about his task of redeeming israel. he was the messiah from the land of light come for his people. these twelve jesus sent out with the following instructions "do not go among the gentiles or enter any town of the samaritans, go rather to the lost sheep of israel. as you go, preach this message `the kingdom of heaven is near' he answered "i was sent only to the lost sheep of israel" matthew 10:5-7 matthew 15:24 jesus however had more to achieve than simply transmit the gnosis to israel, jesus had to initiate the current which would open the door to the mysteries. by being initiated into the essenes he brought greek mystery traditions and israelite wisdom together, by being trained by the israelites h

ally transformed enter the new kingdom. as part of the description the following is outlined. chapter eight: conditional immortality& reincarnation the gnostic handbook page 80 him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my god, which is new jerusalem, which cometh down out of heaven from my god: and i will write upon him my new name. revelation 3:12 this verse clearly explains that those who have overcome (that is those who completed their spiritual development, will become a pillar in the temple of god and he shall go out no more, that is, he will reincarnate no longer. this is obviously the message intended in this verse. also when we examine the gospels we find j

ny lives as they transform from earthly to heavenly substance. the terrestrial class will continue their development in the next great chain of being (new heaven and new earth. him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my god, which is new jerusalem, which cometh down out of heaven from my god: and i will write upon him my new name. revelation 3:12 and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. and i john saw the holy city, new jerusalem, coming down from god out of heaven, prepared as a bride adorned for her husband. and i heard a great voice out of heaven saying, behold, the tabernacle

parables to reveal certain teachings to different classes of disciples. in this structure of teaching there is wisdom for the multitudes (the people of israel, the seventy and for the twelve disciples and these levels clearly refer to the three degrees of truth. the disciples came to him and asked "why do you speak to the people in parables" he replied, the knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. whoever has will be given more, and he will have an abundance. whoever does not have, even what he has will be taken from him. matthew 13:10-12 the bible is a part of ancient religion which was both exoteric and esoteric. theologians fail to recognise that they have but the outer shell, although jesus made the existence of an inner teaching very cl

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

rinciples through many lives as they transform from earthly to heavenly substance. they follow the will of the pleroma and are reborn as his children on the restored new earth. him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my god, which is new jerusalem, which cometh down out of heaven from my god: and i will write upon him my new name. revelation 3:12 and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. and i john saw the holy city, new jerusalem, coming down from god out of heaven, prepared as a bride adorned for her husband. and i heard a great voice out of heaven saying, behold, the tabernacle

GOETIA LUCIFERIAN

hrough me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shines the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the leviathanic way to me! i behold the center of the eight rayed black sun my essence unto

nce of spirits, angels and daemon. come thou forth and without delay to me, spirit n. by adonai, the lord of the earth, by the axis of the sun and the moon i summon thee. by the eternal fire, come now unto this circle be welcomed unto me. welcome unto the spirit welcome spirit n. you are welcomed in this meeting place within the crossroads. i have summoned you forth, to join with me, by the union of heaven and hell. i bind this within this circle, take flesh and desire within thy sigil of calling, which i shall give unto thee life. thou shalt not leave this circle until i am satisfied, for i shall bring you forth into the world of flesh once again. by the sacred center of the arcanum of shadow and light, within the ourabouris circle i am bound and free, yet as you are spirit n. shall you e

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the west facing west give the practicus sign facing west recite the prayer of the undines: terrible king of the sea, thou who hast the keys of the cataracts of heaven, and who enclosest the subterranean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring; thou who openest the sources of rivers and of fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of plants. we adore thee and we invoke thee! speak thou unto us, thy mobile and changeful creatures, in the great t

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

o fly before thee! o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux of thine eternal word, which is the divine ocean of movement and of truth! amen. the prayer of the undines or water spirits. terrible king of the sea, thou who holdest the keys of the cataracts of heaven, and who enclosest the subterraean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring. thou who openest the sources of the rivers and of the fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of the plants. we adore thee and we invoke thee. speak thou unto us, thy mobile and changeful creatures, in

GOLDEN DAWN RITUALS Z2

east. this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer, etc. but, if at the third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual: thus doing, let him address a humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete that evocation. he is then to take back the sigil to between the pillars, and repeat the former processes, when assuredly that spirit will begin to manifest, but in a misty and ill-defined form (but if, as is probable, the operator be naturally inclined unto evocation, then that spirit may perchance manifest earlier in the cerem

me ending with a new projection of will in the sign of the enterer, etc. but if at the third time of repetition the talisman or material basis does not flash, then be it known that there is an error in the working. so, let the master of evocations replace the talisman or material basis, upon the altar holding the sword as usual, and thus doing, let him address an humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete the work. he is then to take back the talisman to between the pillars, and repeat the former process, then assuredly the light will flash. now, as soon as the magician shall see the light, he shall quit the station of the hierophant and consecrate afresh with n and with o. s. this being done, let the talisman or material basis h

ore him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form (note: this is beheld only by the mental vision. yet, owing unto the spiritual exaltation of the adept, it may sometimes appear as if he beheld it with mortal eye) then let him withdraw awhile from such contemplation and formulate for his equilibration once more the pillars of the temple of heaven. s. again does he aspire to see the glory conforming, and when this is accomplished, he thrice circumambulates, reverently saluting with the enterer the place of glory. t. now, let the aspirant stand opposite unto the place of that light, and let him make deep meditation and contemplation thereon, presently also, imagining it to enshroud and envelope him, and again endeavoring to identif

GOLDEN DAWN RITUALS Z3

e outward man, but signifying the aspirations of his soul. as a consequence of the affirmation of the motto as the name of the candidate in the hall of truth, osiris, sends forward the goddess of the scales of the balance to baptise him with n and the companion goddess to consecrate him with d. as it is written, unless a man be born of water and of the spirit, he shall in no way enter the kingdom of heaven. the kerux instantly bars the candidate s passage to mark that though he has been admitted, the natural man of unpurified desires cannot be a dweller in the hall of the truth. the goddesses of the scales immediately purifies and consecrates him, which operation calls into action the forces of the pillars in his own sphere of sensation. this is the first of four consecrations because when

GOLDEN DAWN RITUALS ZAM21

wers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection who cometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye who company the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is in me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i

GOLDEN DAWN RITUALS ZAM22

whose mouth sprang forth the gods. thee, thee do i invoke. o thou whose flaming eyes watcheth endlessly, and from whose gaze causeth hearts to melt at the sight of thee. o thou who art most beloved above all, and whose glory causeth the gods to rejoice, thee, thee do i invoke! hail ra (vibrate and circulate by formula of middle pillar) oh thou whose name is unknown. i praise thee from the heights of heaven to the breadth of the earth, and to the depths of the sea. thou art in all things and from thy mouth did issueth forth the breath that animated all living creatures. thou art the one that illuminates the world by day, yet in the darkness of night thou art the one that illuminates my soul, the center of my being. thou art trapt, the sun in fullest glory. gaze thou with favor upon me who n

GOLDEN DAWN RITUALS ZAM7

towers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection who cometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye accompany the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

tem of nine deities.6 the popol vuh, the sacred book of the ancient quiche maya of mexico and guatemala, contains several passages which clearly indicate a belief in stellar rebirth the reincarnation of the dead as stars. after they had been killed, for example, the hero twins named hunahpu and xbalanque rose up in the midst of the light, and instantly they were lifted into the sky. then the arch of heaven and the face of the earth were lighted. and they dwelt in heaven. 7 at the same time ascended the twins 400 companions who had also been killed, and so they again became the companions of hunahpu and xbalanque and were changed into stars in the sky. 8 the majority of the traditions of the god-king quetzalcoatl, as we have seen, focus on his deeds and teachings as a civilizer. his followe

se gods, must they perchance be the equals of ourselves, their makers, who can see afar, who know all and see all. must they also be gods? 3 obviously such a state of affairs could not be allowed to continue. after some deliberation an order was given and appropriate action taken: let their sight reach only to that which is near; let them see only a little of the face of the earth. then the heart of heaven blew mist into their eyes which clouded their sight as when a mirror is breathed upon. their eyes were covered and they could only see what was close, only that was clear to them. in this way the wisdom and all the knowledge of the first men were destroyed.4 anyone familiar with the old testament will remember that the reason for the expulsion of adam and eve from the garden of eden had

omy is about stars. very often the two disciplines go hand in hand because stars are essential for navigation on long sea-going voyages of discovery (and long sea-going voyages of discovery are essential for the production of accurate maps. is it accidental that the first men of the popol vuh were remembered not only for studying the round face of the earth but for their contemplation of the arch of heaven ?8 and is it a coincidence that the 6 popol vuh, introduction, p. 16. see also the magic and mysteries of mexico, p. 250ff. 7 popol vuh, pp. 168-9. 8 ibid. graham hancock fingerprints of the gods 160 outstanding achievement of mayan society was its observational astronomy, upon which, through the medium of advanced mathematical calculations, was based a clever, complex, sophisticated and

al america, quetzalcoatl s was the supposed birth-place of the fifth sun, teotihuacan, the city of the gods.3 1 pre-hispanic gods of mexico, pp. 25-6. 2 ibid, pp. 26-7. 3 ancient america, time-life international, 1970, p. 45; aztecs: reign of blood and splendour, p. 54; pre-hispanic gods of mexico, p. 24. graham hancock fingerprints of the gods 166 teotihuacan. the citadel, the temple and the map of heaven teotihuacan, 50 kilometres north-east of mexico city i stood in the airy enclosure of the citadel and looked north across the morning haze towards the pyramids of the sun and the moon. set amid grey-green scrub country, and ringed by distant mountains, these two great monuments played their parts in a symphony of ruins strung out along the axis of the so-called street of the dead. the ci

ooklyn institute of the arts and sciences, had suggested that the street might represent the milky way.6 indeed hagar went further than this, seeing the portrayal of specific planets and stars in many of the pyramids, mounds and other structures that hovered like fixed satellites around the axis of the street of the dead. his complete thesis was that teotihuacan had been designed as a kind of map of heaven: it reproduced on earth a supposed celestial plan of the sky-world where dwelt the deities and spirits of the dead. 7 during the 1960s and 1970s hagar s intuitions were tested in the field by hugh harleston jr, an american engineer resident in mexico, who carried out a comprehensive mathematical survey at teotihuacan. harleston reported his findings in october 1974 at the international c

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ered at the vast fantasia playing itself out every day and night in the sky. as the old song says, at night the sky puts on a show for free. in the process of looking at the then-unpolluted skies, the babylonian, mayan, chinese and egyptian astronomers and magi developed both a vast and complex mythology of gods and heroes and a means of foretelling the future, or, as they would have it, the will of heaven. in time they would also learn that knowledge of the sky led to the ability to predict the seasons and impressive celestial events, such as lunar and solar eclipses. with this knowledge came power over humanity, and the magi were not mere philosophers and stargazers, but priest-kings favored by the gods with the foreknowledge of agricultural cycles, then fast becoming the basis of life a

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

the word of doziaal, i rise above the forces of restriction. i rise up. i rise up 299 through the four radiant regions of tex. i retain full consciousness throughout. may i never forget the kingdoms of tex and ever hold the wisdom of the heavens. papnorlondoh-tex (pah-peh-noh-ar-loh-en-doh heh-teh-etz) ananael-piripsol (ah-nah-nah-el-pee-ree-peh-soh leh) tex! tex! tex! tex! may the four fountains of heaven pour forth the seven to form eleven. part 7. imagine yourself to be without karma (i.e, without guilt or regret, without selfish desires of any kind, in full consciousness and without limiting yourself in any way. remain in this state for as long as you can. part 8. return to your physical body. banish the forces around you and record the results in your diary. 300 enochian ritual of iao

light flecked with red emanate from the talisman and strike the contents of the cup. know that the power of the desiring angels of earth has entered your cup. step 6. hold the talisman of earth of water high above the cup and say, 333 may the cohesive angels of water come to me now. those who hold true to what they renew; by the power of hmagl (heh-mah-gel) and the cow goddess hathor, the mother of heaven, do i command you. see a pale blue ray of light flecked with black emanate from the talisman and strike the contents of the cup. know that the power of the cohesive angels of water has entered your cup. hold the talisman of water of water high above the cup and say, may the regenerative angels of water come to me now. those who review what they renew; by the power of htdim (heh-teh-dee-m

y of light flecked with black emanate from the talisman and strike the contents of the cup. know that the power of the cohesive angels of water has entered your cup. hold the talisman of water of water high above the cup and say, may the regenerative angels of water come to me now. those who review what they renew; by the power of htdim (heh-teh-dee-meh) and the moon goddess isis, the loving lady of heaven, do i command you. see a pale blue ray of light emanate from the talisman and strike the contents of the cup. know that the power of the regenerative angels of water has entered your cup. step s. hold the talisman of air of water high above the cup and say, 334 may the illusion angels of water come to me now. those who misconstrue what they renew; by the power of htaad (heh-tah-ah-deh) a

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

beard, donar might sit in the mountain too. the heroes all go to wuotan's heaven, the common folk turn in at donar's; beside the elegant stately wuotan, we see about donar something plebeian, boorish and uncouth. he seems the more primitive deity, displaced in the course of ages (yet not everywhere) by a kindred but more comprehensive one. if wuotan and donar are to be regarded as exalted deities of heaven, much more may zio, tins, be accepted as such, whose name expresses literally the notion of sky, while wuotan signifies the air, and donar the thunderstorm. and as wuotan turns the tide of battle, zio presents himself as the special god of war; as donar flings the hammer and wuotan the spear, he is god of the sword, as exhibited in the names sahsnot and heru. but here much remains dark t

how the juggler fared after death in hell; though nothing is said of travelling or gift-giving, yet peter coming down from heaven in a black beard and smug moustaches and with a set of dice, to win from the showman the souls entrusted to his keeping, has altogether the appearance of wuotan, who is eager, we know, to gather souls into his dwelling; and that tailor who hurled the leg of a chair out of heaven (p. 136) had been admitted by peter. then another group of legends betrays a new feature, full of significance to us. the saviour and peter are travelling together, peter has to dress the dinner, and he bites a leg off the roast chicken (wolf's wodana, p. 180; in the latin poem of heriger, belonging to the tenth century, peter is called in so many words head-cook of heaven, and a droll f

the edda; and in sasm. 151* occurs' sleit frosa frrs fianda a milli^ rymbegla says, in his time the fields bore crops without being sown (it is the blessed sampo-period of the finns, and metal was found everywhere in the ground; nature joined in extolling the prince, as she does in lamenting his death (p. 591. when helgi was born, eagles uttered a cry, and holy waters streamed down from the hills of heaven (saam. 149; in the year of hakon's election the birds, we are told, bred twice, and twice the trees bore, about which the hak. hakonarsaga cap. 24 has some beautiful songs. hartmann, a monk of st. gall, sings on the entry of the king' haec ipsa gaudent tempera, fioreque verno germinant, adventus omni gaudio quando venit optatior^ so deep a feeling had the olden time for a beloved king. a

kable parallel from finnish poetry. it is true, the lay is called runo, the poet runolainen, and runoan to indite or sing, the song is laulu, the singer laulaya, and laulan i sing; but in the epic lays i find ilo (gaudium) used for the song, and teen ilea (gaudium cieo) for singing (see suppl. a thing of such high importance cannot have originated with man himself, it must be regarded as the gift of heaven. invention and utterance are put in the heart by the gods, the minstrel is god-inspired: oecrm; aoihi, od. 1, 328. 8, 498. aothyi deatrea-ir, ii. 2, 600. deaitl'i aotso9 6 k6v repirrjaiv aelhwv, od. 17, 385. gods of the highest rank are wardens and patrons of the art divine, zeus and apollo among the greeks, with us wuotan 1' tehessa isiin iloa' kalew. 22, 236. 29, 227, the father (the g

vero ilia nausea ac vomitio laborata in omnigenum copias convertitur litterarum. sed cum talia yirgo undanter evomeret, puellae quam plures, quarum artes aliae, auae dictae sunt disciplinae, bubinde quae virgo ex ore dijf'uderat colligebant, in suum i;naquaeque illarum necessarium usum faeultatemque corripiens' what seemed too gross as yet for immortality becomes here, when thrown up by the bride of heaven, the foundation of human science. conf. aelian's yar. hist. 13, 22. song-eaiser? inspiration. 905 in the noun wus itself, or was first developed in tlie derived adj (which seems nearer the truth, as wo 5 in some passages of cod. exon. 118, 4. 125, 31. 156, 8 means only a loud sound, clamor, without any reference to song) j it is plain that to it corresponds the on. osr (also masc, which

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ly where the former has laid aside his clumsiness. the same with a number of other resemblances between the two. the devil is described as many-headed like the giant, also, it is true, like the dragon and the hellhound. wherever the devil s hand clutches or his foot treads, indelible traces imprint themselves even on the hardest stone. the titans chased from olympus resemble the angels thrust out of heaven and changed into devils. the abode of the giants, like that of heathens and devils in general (p. 34, is supposed to be in the north: when freyr looks from heaven toward lotunheim (saem. 81) and spies the fair giantess, this is expressed in snorri 39 by( freyr leit i nor&rcett. in the danish folk-song of the stolen hammer, thorr appears as tord (thunder) af hafsgaard (seaburgh, while the

e national name thussagetae must include both. chapter xix. creation. now that we have treated of gods, heroes, elves, and giants, we are at length prepared to go into the views of ancient times on cosmogony. and here i am the more entitled to take the norse ideas for a groundwork, as indications are not wanting of their having equally prevailed among the other teutonic races. before the creation of heaven and earth, there was an immense chasm called gap (hiatus, gaping, or by way of emphasis gap ginnunga (chasm of chasms, corresponding in sense to the greek p^tto. 1 for, as %ao? means both abyss and darkness, so ginnunga- gap seems also to denote the world of mist, out of whose bosom all things rose. how the covering and concealing hel was likewise conceived of as nifl-hep with yawning ga

unt the three ases are named osinn, hoenir, lo3r (p. 241) instead of osinn, yili, ye (p. 162; they come to the roaring (of the sea, ad aestum, trapa qlva troxvfaoia/soio 6a- xao-o-7, and find askr and embla powerless and inert. then n (8pherif) und ^beflozzen mit dem wendelmer, darin swebt die bal ma5 on r ti "i df^es ist conf" berthold basel mss. p. 287, and wackern. p. 20 the creation of heaven and earth out of the parts of an egg is poetically painted m kalewala, rune 1 (see suppl- indian legend has likewise fhpt ir f u wi the 6^ h. ven and earth bein8 eggshells, somadeva 1, 10. conf. birth of helen and the dioscuri out of an egg. extr from suppl creation. 561 0$inn endowed tliem with spirit, hcenir with reason, loisr with blood and complexion (see suppl. the creation of dwarf

ncide with the norse (and what i believe to have been once the universal teutonic) view of the world s origin out of component parts of the human body: it must therefore be of remote antiquity. the story lasts in india to this day, that brahma was slain by the other gods, and the sky made out of his skull: there is some analogy to this in the greek notion of atlas supporting on his head the vault of heaven. according to one of the orphic poets, the body of zeus is understood to be the earth, his bones the mountains, and his eyes the sun and moon.2 cochin- chinese traditions tell, how buddha made the world out of the giant banio s body, of his skull the sky, of his eyes the sun and moon, of his flesh the earth, of his bones rocks and hills, and of his hair trees and plants. similar macrocos

in theod. kind s tpaywsia tt? veas .eaa-aso, leipz. 1833, p. 13. passow, nos. 311-3, p. 627. neither greek nor slavic will explain why the rain-girl should be called dodola (caressingly doda) and trvptrrjpovva- 2 burchard very likely could have given us a german designation equally inscrutable. but the meaning of the performance is clear: as the water from the bucket on the dodola, so is rain out of heaven to stream down on the earth; it is the mystic and genuinely symbolic association of means with end. just so the rebound off the millwheel was to send evil flying, and the lustration in the stream to wash away all 1 is this covering merely to protect the maiden s modesty, or has it some further reason? we shall see that personations of spring and summer were in like manner enveloped in fo

GRIMOIRE OF TURIEL

ernal virtue of the highest, which thou disposest their being come to judgment, viachem, stimilomaton, esphares, tetragrammaton, oboram, cryon, elijtion, onela, brassim, aoym, messias, soter, emanuel, sabaoth, adonay, i worship thee. i implore thee with all the strength of my mmd that by thee my present prayers, consecrations, and conjurations may be ha!!owed. in the name of the most merciful god of heaven and of earth, of the seas and of the infernais, by thine omnipotent help may i perform this work. helie, helion, esseju, deus eternis, eloy, clemens deus, sanctus sabaoth, deus exercillum, adonay, deus mirabilis, jao, verax, ampheneton, saday, dominator, on, fortissimus deus, invest with thy blessed help this work begun of thee, that it may be consummated by thy mighty power. amen. amoru

holy, glorious, great, and unspeakable, mysterious, mighty, powerful, and incomprehensible names of god, that you attend unto the words which i shall utter, and send unto me tarje, coniel, on babiel, messengers of your sphere, to tel! unto me such things as i shall demand of him, in the name of the father, son, and holy ghost. i entreat thee, setchiel, chedustaniel, and corael, by the whole host of heaven, seraphims, cherubims, thrones, dominations, virtues, powers, principalities, archangels and angels, by the great and giorious spirits orphaniel, tetra, pagiel, salmia, pastor, salun, azimor, and by your star which is jupiter, and by all the constellations of heaven, and by whatsoever you obey, and hy your character which you have given and proposed and confirmed, that you attend unto me

now, and ever shall be, world without end. fiat. fiat. fiat. amen. form of a bond of spirits given by turiel, messenger of the spirits of jupiter: gloria deo in excelsis. i, turiel, messenger of the spirits of jupiter, appointed thereunto by the creator of all things visible and invisible, do swear and promise, and plighting faith and troth unto thee in the presence, by, and before the great lord of heaven and the whole company of heaven, by all the holy names of god, do swear and bind myself unto thee, by all the contents of god s sacred writ, by the incarnation, death and passion, resurrection, and glorious ascension of jesus christ, by all the holy sacraments, by the mercy of god, by the glory and eyes of heaven, by the forgiveness of sin, and hope of eternal salvation, by the great day

on of jesus christ, by all the holy sacraments, by the mercy of god, by the glory and eyes of heaven, by the forgiveness of sin, and hope of eternal salvation, by the great day of doom, by all the angels and archangels, seraphim, cherubim, dominations, thrones, principalities, powers, and virtues, patriarchs, prophets, saints, martyrs, innocents, and all others of the blessed and glorious company of heaven, and by al! the sacred powers and virtues above rehearsed, and by whatever is holy and binding, thus do i swear now, and promise unto thee that i will hasten unto thee, and appear clearly unto thee at all times and places, and in the secret grimoire all hours, days, and minutes, from this time forward until thy life s end, wbensoever thou shalt call me by my name, or by my office, and wi

unto thee, and appear clearly unto thee at all times and places, and in the secret grimoire all hours, days, and minutes, from this time forward until thy life s end, wbensoever thou shalt call me by my name, or by my office, and will come unto thee in what form thou shalt desire, whether it be visibly or invisibly; i will answer a! thy desires. and in testimony whereof, and before all the powers of heaven, i have hereunto set, subscribed, and confirmed my character unto thee. so help me god. fiat. amen. the character of turiel. fimethe imperator's greetings i am delighted that the rosicrucian press, printing and publishing department of the supreme grand lodge of the a.m.o.r.c, has again decided to publish a new edition of the official manual. i know that it is greatly needed and will be

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ways respected and saluted, as the "place of divine illumination and resurrection" it must be so regarded at all times, and must never be occupied by the profane (unilluminated, uninitiated) or the unworthy. the "south" the "south" in our lodges, is that point where the sun (source of illumination) shines in the greatest glory and strength, and finds the culmination of its ascendency in the realm of heaven (spirituality. therefore, this point is where the divine mind finds fullest (spiritual) expression, and is occupied in all lodges by the chaplain, the spiritual representative of god in his temple. from the "south" shall come words of prayer and holy blessings, in all matter of our work and service for god and man. the "west" in the "west" the sun of life slowly resigns itself to the clo

HAMIL THE ROSICRUCIAN SEER

moon increasing) and commence operations by earnestly invocating the spiritvassago,as an experiment in the following manner.invocation &c.i exorcise, call upon and command the spiritvassagoby and in the name of the immense and everlasting god,jehuvah,adont1:y,elohim,agla;el,on,tetragrammaton,and by and in the name ofourlord and saviour jesus christ, the only son of the eternal andtruegod, creator of heaven and earth and all that is in themwipius,sother,emanuelprimogenitus,homonsionbones,viaveritassapientiavirtusleofmediatoragnusrexpastorprophetassacerdosathanatosparadetusalpha etomegaall by these high, great, glorious, royal and ineffable names of the omnipotent god and his only son our lord and saviourjesus christ the second essence of the glorious trinity. i exorcise, command, call upon

rologer 'doctor, and freemason. his printed works on astrology and occult sciences did much to revive the subjects in england and paved the way for barrett'sthemagus.hockley copied a numberofsibley's mss from denley's collection.7john parkins, astrologer and author oftheuniversalfortuneteller(1810)andthebookofmiracles,orcelestialmuseum,(1817).apparently referred to himself as the grand ambassador of heaven!8probably robert fryar of bath, a bookseller, printerofoccult works and importer of tarot cards.9thelegemetonorlesserkey ofsolomon,a collection, in four sections,ofrituals for raising spirits, some of a very dubious nature.16 3 raymond buildings, grays inn,w.e.19june1874 dear bro. irwin, i received your note and cheque but my letter written last night was in the post, so i could not get

HANDBOOK OF EGYPTIAN MYTHOLOGY

such as geb, osiris, and ra. most underworld books show the nocturnal sun as a man with a ram s head, because it is the soul of ra that is passing through the underworld. see also heqet; imhotep; ra; satet and anuket 154 handbook of egyptian mythology references and further reading: a. m. badawi. der gott chnum. gl ckstadt: 1937. p. f. dorman. creation on the potter s wheel at the eastern horizon of heaven. in gold of praise: studies on ancient egypt in honor of edward f. wente, edited by e. teeter and j. a. larson. chicago: 1999, 83 100. primary sources: pt 522; ct 214; famine stela; p. westcar; esna hymns khonsu (khons, chons) khonsu was a moon god whose name means the traveler. in the south of egypt he was said to be the son of amun and mut. in the north, he was the son of ptah and sekh

HEAVEN HELL

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

sekhet-hetep, with which we are familiar from the "book of coming forth by day" were evolved. the texts of the chapter and rubric are of such interest that copies of them are printed as an appendix to the present section( note: these hieroglyphic sections are omitted from the etext--jbh. we have now before us all the principal facts which are necessary for forming an opinion as to the kind p. 74 of heaven which the primitive egyptian hoped and expected to enjoy, and of the means which he took to obtain admission therein. he either bought, or persuaded, or forced, the "servant of the god" or priest, to give him words of power, i.e, names of gods, and magical formulae, which he learned, or had written down for him, and he relied for admission into the next world upon his knowledge of these

e, lives in thick darkness, and any light which is seen there proceeds from the "eyes of the heads of the great god whose flesh sendeth forth light" and the god himself lives upon the offerings which are made to the god temu upon earth. when afu-ra has passed by in his boat there is heard in the land of p. 136 [paragraph continues] seker a mighty noise which is like unto that heard in the heights of heaven when they are disturbed by a storm. on one side of the land of seker is the serpent tepan (vol. i, p. 95, which presents to the god the offerings made to him daily; on the other is the serpent ankhaapau, which lives upon its own fire, and remains always on guard. close by are the emblems of the various forms of seker. behind the serpent tepan is a lake of boiling water, from which projec

g a god in mummied form; these are the "gods who are in the following of osiris, who dwell in their caves (vol. ii, p. 123. next come the twelve hour-goddesses who stand in two groups; between the groups is the monster serpent hereret, which spawns twelve serpents to be consumed by the twelve hour-goddesses. as afu-ra goes on his way he adjures the tuat gods to take p. 141 him to the eastern part of heaven, so that he may visit the habitations of the god ares (or sar, and when he has come to them, he orders the doors to open, and raises up the beings therein whose "souls are broken" and allots to them meat and drink. the hour-goddesses are the daughters of ra, and their work is to guide their father through the night; six of them represent the first six hours of the night, and the other si

god; besi, the flame-god, collects fire to put in the new sun; ankhi, the god of time, in the form of a serpent, with two faces which look in opposite directions, decrees the length of the new sun's life; the four goddesses cry "enter in, o ra! hail, come, o ra" and the mehen serpent surmounted by the god horus-set, with one bow in the dark, and the other in the light, leads the god into the east of heaven (vol. ii, pp. 266, 267. on the right of the path of afu-ra are the twelve akhemu-seku gods, each with his paddle; they are born each day, and after the new sun-god has entered his boat they join him, and act as his mariners. beyond these are twelve goddesses who help to tow the boat of afu-ra just before dawn, and then come a god of the gates of the tuat, the captain of the gods in the b

HELENA BLAVATSKY NIGHTMARE TALES

male heirs to his worshipper, and this made the king veryunhappy* it is only much later in the orthodox pantheon and the symbolical polytheism of thebrahmans that varuna became poseidon or neptune- which he is now. in the vedas he isthe most ancient of the gods, identical with ouranos of the greek, that is to say apersonification of the celestial space and the infinite gods, the creator and ruler of heaven andearth, the king, the father and the master of the world, of gods and of men. hesiod's uranusand the greek zeus are one. nightmare talesthe blue lotus21 "alas" he wailed, every morning while performing his puja to the lesser gods "alas! what avails it to be thegreatest king on earth when god denies me an heir of my blood. when i am dead and placed on the funeralpyre, who will fulfil th

l purified by a new rebirthwithal, feel not dejected, but be of good cheer in your affliction, since it has led you to acquire trueknowledge, and to accept many a truth you would have otherwise rejected with contempt. and of thispriceless knowledge, acquired through suffering and personal efforts- no daij-dzin can ever deprive you.fare thee well, then, and may the mother of mercy, the great queen of heaven, afford you comfort andprotection" we parted, and since then i have led the life of an anchorite, in constant solitude and study. though stilloccasionally afflicted, i do not regret the years i have passed under the instruction of the yamabooshis, butfeel gratified for the knowledge received. of the priest tamoora hideyeri i think always with sincereaffection and respect. i corresponded

n a regular chase, andtowards evening we were invaded in our hotel by the whole troop, every man of them with a more or lessmangy cur in his arms, which he tried to persuade me was my lost dog. the more i denied, the more solemnlythey insisted, one of them actually going down on his knees, snatching from his bosom an old corroded metalimage of the virgin, and swearing a solemn oath that the queen of heaven herself had kindly appeared tohim to point out the right animal. the tumult had increased to such an extent that it looked as if ralph'sdisappearance was going to be the cause of a small riot, and finally our landlord had to send for a couple ofkavasses from the nearest police station, and have this regiment of bipeds and quadrupeds expelled by mainforce. i began to be convinced that i s

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nowledge, and who were also bound by a pledge. finally, do we not find the page 8 the key to theosophy- hp blavatsky.txt same even in early christianity, among the gnostics, and even in the teachings of christ? did he not speak to the multitudes in parables which had a two-fold meaning, and explain his reasons only to his disciples? he says: to you it is given to know the mysteries of the kingdom of heaven; but unto them that are without, all these things are done in parables the essenes of judea and carmel made similar distinctions, dividing their adherents into neophytes, brethren, and the perfect, or those initiated. examples might be brought from every country to this effect. q. can you attain the "secret wisdom" simply by study? encyclopedias define theosophy pretty much as webster's

ophy. theosophy, as already said, is the wisdom-religion. page 10 the key to theosophy- hp blavatsky.txt q. what is the difference between buddhism, the religion founded by the prince of kapilavastu, and budhism, the "wisdomism" which you say is synonymous with theosophy? a. just the same difference as there is between the secret teachings of christ, which are called "the mysteries of the kingdom of heaven" and the later ritualism and dogmatic theology of the churches and sects. buddha means the "enlightened" by bodha, or understanding, wisdom. this has passed root and branch into the esoteric teachings that gautama imparted to his chosen arhats only. q. but some orientalists deny that buddha ever taught any esoteric doctrine at all? a. they may as well deny that nature has any hidden secr

ollow the commandments of christ, you have to give away your coat to him who deprives you of your cloak, and turn your left cheek to the bully who smites you on the right "resist not evil, love your enemies, bless them that curse you, do good to them that hate you" for "whosoever shall break one of the least of these commandments and shall teach men so, he shall be called the least in the kingdom of heaven" and "whosoever shall say 'thou fool' shall be in danger of hell fire" and why should you judge, if you would not be judged in your turn? insist that between theosophy and the theosophical society there is no difference, and forthwith you lay the system of christianity and its very essence open to the same charges, only in a more serious form. q. why more serious? page 29 the key to theo

. better a philosophical atheism than such ignorant worship for those: who cry upon their gods and are not heard, or are not heeded -and who live and die in mental despair. he had to arrest first of all this muddy torrent of superstition, to uproot errors before he gave out the truth. and as he could not give out all, for the same good reason as jesus, who reminds his disciples that the mysteries of heaven are not for the unintelligent masses, but for the elect alone, and therefore "spake he to them in parables"-so his caution led buddha to conceal too much. he even refused to say to the monk vacchagotta whether there was, or was not an ego in man. when pressed to answer "the exalted one maintained silence" buddha gives to ananda, his initiated disciple, who inquires for the reason of this

s said: all souls which have alienated themselves in heaven from the holy one-blessed be his name-have thrown themselves into an abyss at their very existence, and have anticipated the time when they are to descend once more on earth "the holy one" means here, esoterically, the atma, or atma-buddhi. q. moreover, it is very strange to find nirvana spoken of as something synonymous with the kingdom of heaven, or the paradise, since according to every orientalist of note nirvana is a synonym of annihilation! a. taken literally, with regard to the personality and differentiated matter, not otherwise. these ideas on reincarnation and the trinity of man were held by many of the early christian fathers. it is the jumble made by the translators of the new testament and ancient philosophical treati

HP LOVECRAFT A DARK LORE

ometry of the dream-place he saw was abnormal, non-euclidean, and loathsomely redolent of spheres and dimensions apart from ours. now an unlettered seaman felt the same thing whilst gazing at the terrible reality. johansen and his men landed at a sloping mud-bank on this monstrous acropolis, and clambered slipperily up over titan oozy blocks which could have been no mortal staircase. the very sun of heaven seemed distorted when viewed through the polarising miasma welling out from this sea-soaked perversion, and twisted menace and suspense lurked leeringly in those crazily elusive angles of carven rock where a second glance shewed concavity after the first shewed convexity. something very like fright had come over all the explorers before anything more definite than rock and ooze and weed

doctor reeled, and through his head raced wildly disjointed scraps from all he had seen, heard, and read of the frightful case of joseph curwen and charles dexter ward "i say to you againe, doe not call up any that you can not put downe. have ye wordes for laying at all times readie, and stopp not to be sure when there is any doubte of whom you have. 3 talkes with what was therein inhum'd" mercy of heaven, what is that shape behind the parting smoke? 5 marinus bicknell willett has not hope that any part of his tale will be believed except by certain sympathetic friends, hence he has made no attempt to tell it beyond his most intimate circle. only a few outsiders have ever heard it repeated, and of these the majority laugh and remark that the doctor surely is getting old. he has been advis

HP LOVECRAFT HYPNOS

nnermost and forbidden caverns of nightmare. and as i looked, i beheld the head rise, the black, liquid, and deep-sunken eyes open in terror, and the thin, shadowed lips part as if for a scream too frightful to be uttered. there dwelt in that ghastly and flexible face, as it shone bodiless, luminous, and rejuvenated in the blackness, more of stark, teeming, brain-shattering fear than all the rest of heaven and earth has ever revealed to me. no word was spoken amidst the distant sound that grew nearer and nearer, but as i followed the memory-face's mad stare along that cursed shaft of light to its source, the source whence also the whining came, i, too, saw for an instant what it saw, and fell with ringing ears in that fit of shrieking epilepsy which brought the lodgers and the police. neve

HP LOVECRAFT POETRY AND THE GODS

ists beyond time, where only gods and dreamers walk. moon over japan, white butterfly moon! where the heavy-lidded buddhas dream to the sound of the cuckoo s call. the white wings of moon butterflies flicker down the streets of the city, blushing into silence the useless wicks of sound-lanterns in the hands of girls moon over the tropics, a white-curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. a flute drones its insect music to the night below the curving moon-petal of the heavens. moon over china, weary moon on the river of the sky, the stir of light in the willows is like the flashing of a thousand silver minnows through dark shoals; the tiles on graves and rotting temples flash like ripples, the sky is flecked with clou

reader cried to the rhythmical stars, of her delight at the coming of a new age of song, a rebirth of pan. half closing her eyes, she repeated words whose melody lay hidden like crystals at the bottom of a stream before dawn, hidden but to gleam effulgently at the birth of day. moon over japan, white butterfly moon! moon over the tropics, a white curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. moon over china, weary moon on the river of the sky. out of the mists gleamed godlike the torm ot a youth, in winged helmet and sandals, caduceus-bearing, and of a beauty like to nothing on earth. before the face of the sleeper he thrice waved the rod which apollo had given him in trade for the nine-corded shell of melody, and upon h

HP LOVECRAFT THE CALL OF CTHULHU

ometry of the dream-place he saw was abnormal, non-euclidean, and loathsomely redolent of spheres and dimensions apart from ours. now an unlettered seaman felt the same thing whilst gazing at the terrible reality. johansen and his men landed at a sloping mud-bank on this monstrous acropolis, and clambered slipperily up over titan oozy blocks which could have been no mortal staircase. the very sun of heaven seemed distorted when viewed through the polarizing miasma welling out from this sea-soaked perversion, and twisted menace and suspense lurked leeringly in those crazily elusive angles of carven rock where a second glance showed concavity after the first showed convexity. something very like fright had come over all the explorers before anything more definite than rock and ooze and weed

HP LOVECRAFT THE WHITE SHIP

ng from over the flowery meadows and leafy woods brought a scent at which i trembled. the wind grew stronger, and the air was filled with the lethal, charnel odor of plague-stricken towns and uncovered cemeteries. and as we sailed madly away from that damnable coast the bearded man spoke at last, saying "this is xura, the land of pleasures unattained. so once more the white ship followed the bird of heaven, over warm blessed seas fanned by caressing, aromatic breezes. day after day and night after night did we sail, and when the moon was full we would listen to soft songs of the oarsmen, sweet as on that distant night when we sailed away from my far native land. and it was by moonlight that we anchored at last in the harbor of sona-nyl, which is guarded by twin headlands of crystal that ri

l that we know elsewhere; or at least so men relate. but the bearded man said to me, beware of those perilous seas wherein men say cathuria lies. in sona-nyl there is no pain or death, but who can tell what lies beyond the basalt pillars of the west? natheless at the next full moon i boarded the white ship, and with the reluctant bearded man left the happy harbor for untraveled seas. and the bird of heaven flew before, and led us toward the basalt pillars of the west, but this time the oarsmen sang no soft songs under the full moon. in my mind i would often picture the unknown land of cathuria with its splendid groves and palaces, and would wonder what new delights there awaited me. cathuria, i would say to myself, is the abode of gods and the land of unnumbered cities of gold. its forests

ISIS UNVEILED

ound? hey make thar obeisance only to the dowager mother, for according to thor teaching again through 'the direct spirit of god' she alone acts as a mediatrix. the oectunenical council of 1870 embodied the teaching into a dogma, to disbelieve wliicb is to be doomed forever to the 'bottomless pit' the work of don pasquale di franciscis is positive on that point; for he tells ua that, as the queen of heaven owes to the present pope "the finest gem in her coronet" since he has conferred on her the uniexpected honor of becoming suddenly immaculate, thne b nothing she cannot obtain from her son for "her church" some years ago certain travelers saw in bari, italy, a statue of the madonna, arrayed in a flounced pink skirt over a swelling crinolirtel pious pilgrims who may be anxious to examine t

ished. not only was the adoration of i^ under a new name restored, but even her image, standing on the crescent moon, reappeared. the well-known e sgy of that goddess with the infant horus in her arms has descended to our days, in the beautiful artistic creations of the madonna and child" but a still earlier origin than the egyptian and chaldaean can be asngned to the virgin 'mother of god' queen of heaven. thou^ 98. pluurch: on itu and oitrii. 90. galkeiu: summ. ckau (pmth expos, in appz (p. ill) to sib. oraeata: amst fd ni, 1689. 100. nmvarette: traladot kitl. he, dt china, bk. ii, cb. x. 101. on ou origin irf patm idaurji. 102. iambi: de mujf. vhi. 3; d. lus unt, i, pp. i -7, 157, 256. 103. f ber: bi$terujim on uie cmh, i, p. 315. note. 104. cot. betw. rd. and seience, p. 52. lata and c

egyptian smcred booka. io ba* tqipeand (t. e, been wonhiped) on earth later than thotb, the^4l hemiea, called iviinmgivtm who wrote all tbeir sacred book* according to the command td god or by 'ditine revelation' the oompaukin and inatructor of iiia and onrit wai tboth, or hennca ii, who was an iocunation of the celestial ucnoes. digitizecoy google 60 isis unveiled isis is alao by right the queen of heaven, and ia generally represented carrying in her hand the crux anaata compoaed of the mundane cross and of the staurot of the gnostics, she is a great dea] younger than the celestial virgin, neith. in one of the tombs of the pharaohs that of barneses in the valley of biban- 1-muluk in thebes, champollion junior discovered a picture, according to his opinion the most ancient ever yet found

the trouble of setting down their names, but they were cited as the accused no. 1, no. 2, no. 3, and so on. the jesuits took their con- fessions in private" what room is there in a theology which exacts such holocausts as these to appease the bloody appetites of its priests, for the following gentle words "suffer the little children to come unto me, and forbid them not: for of such is the kingdom of heaven "even so it is not the will of your father. that one of these little ones should perish "but whoso shall offend one of these httle ones which believe in me, it leere better for kim that a miusume vxre hanged about his neck and that he were drowned in the depth of the sea" we sincerely hope that the above words have proved no vain threat to these child-burners. did this butchery in the na

ho, as we know, never allowed his neophytes to see him during the years of probation, but instructed them from behind a curtain in his cave. but whether the 'illuminator' of the graeco-demotic manuscript is identical with jesus or not, the fact remains that we find the latter selecting a' mystery'-appellation for one who is made to appear later by the catholic church as the janitor of the kingdom of heaven and the interpreter of christ's will. the word patar or peter locates both master and disciple in the circle of initiation, and connects them with the' secret doctrine' the great hierophant of the ancient mysteries never allowed the candidates to see or hear him personally. he was the deus ex ma- dtind, the presiding but invisible deity, uttering his will and instructions through a secon

JASMUHEEN THE FOOD OF GODS

ds and seven states of compassion. in his free booklet on darkness technology mantak chia writes on page 7: the emanation of infrared light of the big dipper, combined with the violet rays of the north star, has a positive, nurturing effect upon the bodies and minds of those who know how to access it. taoists believe that the violet star, the big dipper and the other constellations form the gates of heaven. all living things must pass through these gates to return to their source of origin, the wu chi, which is the state of oneness with the tao. according to dimensional biofield science, the tao or oneness expresses itself in a human bio-system as the conscious force that i call the dow. mantak also writes on page 8: the pineal, as yang, is balanced by the yin of the hypothalamus gland. th

sion, controller of destinies. etain. celtic moon goddess, wife of midir king of the underground, symbol of fertility. teaches us to be shining wherever we are. arianrhod. welsh triple moon goddess, keeper of the heavens and cycles and changes of time. nurtures us thru dark night of soul changes. and some of the egyptian goddesses. ishtar. babylonian creator goddess, the source of all life. queen of heaven, giver of light, represents being active and strong. isis. moon goddess, mother and giver of all life. goddess of agriculture, medicine and wisdom, isis represents total femininity. hathor. the mother of all gods and goddesses. goddess of love, mirth, beauty and sensual pleasure. sustainer, destroyer, creator. divine nutrition: the madonna frequency& the food of gods with jasmuheen 80. b

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

usness of their childlike, innocent first state that of sinless virginity hid themselves and shunned their own light in the umbrage of paradise, all at once convicted to the certainty that they must hide, because they were exposed, and that they had themselves broken that original intention regarding them. suffer the little children to come unto me, and forbid them not, for of such is the kingdom of heaven. that is, the innocent children should come up for salvation, who, though suffering under the mortal liability incurred by all flesh in that first sin (and incident in the first fall, which has empoisoned and cursed all nature, are yet free by the nature of their ungrown possibility, and from their unconsciousness of it. they know not the shame of the condition adult, and therefore they

umnal, or changing, in reverse, monthly spaces, each of thirty degrees, and again comprising six radii of this celestial wheel, or this ezekiel's wheel. the turning-point is virgo- scorpio, which, until separated in the mythical interruption from without at the junction-point, between ascent and descent, were the same single sign. the latter half (or left wing of this grand zodiacal army, or host of heaven, drawn up in battle array, and headed as, by a figure, we shall choose to say by the archangel michael, or the sun, at the centre, or in the champion, or conquering, point) is called by the cabalists and therefore by the rosicrucians the abstract microcosmos, in which microcosm, or little world, in opposition to the macrocosm, or great world, is to be found man, as produced in it from th

on into mythology (pp. 132, 228, that the phoenician cabiri and the greek dioscuri, the curetes, corybantes, telchini, were originally of the same nature, and are only different in trifling particulars. all these symbols represent electric and magnetic pheno92 the rosicrucians. mena, and that under the ancient name of twin-fires, hermaphrodite fire. the dioscuri is a phrase equivalent to the sons of heaven: if, as herodotus asserts, zeus originally represented the whole circle of heaven. according to the ancient opinion of heraclitus, the contest of opposing forces is the origin of new bodies, and the reconcilement of these contending principles is called combustion. this is, according to montfaugon, sketched in the minutest detail in the engravings of the ancient phoenician cabiri. from i

ts on this day, through its ruler and name-giver, the sun. on monday, pearls and white stones (but not diamonds) are to be worn, because this is the day of the moon, or of the second power in nature. tuesday, which is the day of mars, claims rubies, and all stones of a fiery lustre. wednesday is the day for turquoises, sapphires, and all precious stones which seem to reflect the blue of the vault of heaven, and that imply the lucent azure of the supposed spiritual atmosphere, wherein, or under which, the rosicrucian sylphs dwell those elementary children who, according to the cabalistic theogony, are always striving for intercourse with the race of adam, seeking a share of his particular privilege of immortality, which has been denied to them. thursday demands amethysts and deep-coloured s

immortal heroism and newness, he leads the votary out of his dream of life into his dream of temporary death, or into extinction of the senses and of the powers of the senses; which world s blindness is the only true and veritable life, the envelope of flesh falling metaphorically off the now liberated glorious entity taken up, in charms, by the invisible fire into rhapsody, which is as the gate of heaven. now a few words as to the theory of alchemy. the alchemists boasted of the power, after the elimination and dispersion of the ultimate elements of bodies by fire (represented by the absent difference of their weights before and after their dissolution, to recover them back out of that exterior, unknown world surrounding this world: which world men reason against as if it had no existenc

JESSUP MK THE CASE FOR THE UFO

t look like the truck-delivered variety, but did have something of the appearance of hail, except for the dimensions. all three declared that the pieces were not dry ice, and both drs. tipton and treadwell agreed that there had been no airplanes heard overhead, before or after the ice fell. after hearing this story, i turned to my bible, revelations 16:21 "and there fell upon men a great hail out of heaven, every stone about the weight of a talent" according to a dictionary definition, a talent is fifty-eight pounds. can you explain this mystery? lewis w. mathews, fort worth, texas now how do we interpret these strange falls of ice? what, after careful consideration, do they mean to us? 52 we have already enough data to indicate three classes of falling ice (1) real hailstones, from thunde

es on their bellies..3) they went to the king? to report it. his majesty ordered..4) has been examined..5) as to all which is written in the papyrus rolls of the house of life his majesty was meditating upon what happened. now, after some days had passed over those things, lo! they were more numerous than "anything" they were shining in the sky more than the sun to the limits of the four supports of heaven..6) powerful was the position of the fire circles. the army of the king looked on and his majesty was in the midst of it. it was after supper. thereupon they (the fire circles) went up higher directed to the south. fishes and volatiles fell down from the sky (it was) a marvel never occurred since the foundation of this land. caused his majesty to brought incense to pacify the hearth..9 (

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

2: 293. the planetary gods of mesopotamia the mesopotamian pantheon is quite tangled because different cultures and ages have added to it. e.g. sumerians honoured ca 1000 gods, about fifty of whom were considered the main gods, and especially important were seven gods. the great seven. the functions of different gods tended to vary by city states, but of the great seven an was universally the god of heaven, enlil. the god of air and earth, and enki. the god of water and wisdom; less important were utu. the sun god, nanna. the moon god, inanna. the goddess of love and war, and ninhursag, the mother of gods (kramer 1977: 122.130; 146.152. the name and status of the main god depended on who had the power. in sumerian times, the greatest god was an, whose son was enki. in the old babylonian pe

without a hint of doubt. with the rest, however, there are problems. for an estonian, the concept of stars as a heavenly writing. akkadian .i ir .ame or .i ir bur me. sounds quite homely. esarhaddon, a megalomanic assyrian king, said all the stars to be letters in which his name is written (rainer 1995: 9. subsequently, sumer akkad planet main portfolio of the god in akkadian tradition an anu god of heaven enlil marduk (b l) jupiter main god, god of air and earth enki ea god of waters and wisdom nanna sin moon moongod, god of fertility and prosperity utu .ama. sun sungod, god of justice inanna i.tar venus goddess of love and war (ninurta) nabu mercury god of wisdom and writing (savior, redeemer) ninurta ninurta saturn god of war and hunting? nergal mars god of plague, famine, war, and the

rius, and in the presence of assur, anu, enlil, ea, sin, shamash, adad, marduk, nabu, nusku, urash, nergal, ninlil, ishtar of niniveh, ishtar of arbela i tar, by all the gods in [the cities of] assur, niniveh, kalah, arbela, kakzu, harran, by all the gods of assyria, by all the gods in babylon, borsippa, nippur, by the gods of sumer, all of them, by the gods of the lands, all of them; by the gods of heaven and earth (lindsay 1971: 42) planets are named first to stress their importance. a closer look reveals also that the god of a planet and its corresponding god are named separately in the list. first of all, this is valid about i.tar, but such splitting can be seen in case of four other planets with the exception of the moon and the sun. quite often, planet names tend to have the determin

written by a sumerogram a..me, akkadian .am.u. sun as the god of justice or just judgement is symbolized in the assyrian tree of life by the number 20 (5 in cabala, that resides directly below the number that symbolizes the moon in the pillar of justice in tree of life (parpola 1998. sumerian utu has never been as popular as semitic .ama, warrior and god of justice with a cosmic importance, glord of heaven and earth h. the extent of .ama. fs popularity can be observed from the great number of people named after him, from cylinder seals, and the considerable number of hymns and prayers dedicated to his honor. some of these hymns have a poetic structure imitating the movement of the planet (leick 148 .ama. started to lose his positions with the rise of state gods like marduk and assur. like

ephat (rochberg 1998: 28; reiner 1995: 7. in any case, dil-bat is predominant (see e.g. reiner 1998. other gods have been related to venus as one of the most popular celestial bodies, but these do not always appear in the names of the planet. e.g. nanaya, sumerian goddess of physical love, semitic goddess aya and west semitic a.tarte. an important appellation dnin.an.na is actually nin-ana, elady of heaven f, the earlier form of sumerian war and love goddess inanna fs name (ninurta was often called inurta in assyria) likewise, du.dar/di.-tar marks the semitic goddess i.tar (neo-assyrian iss r) who corresponds to inanna. there are also similar-sounding designations coming from the meaning elady of heaven f: dnin.an.na figure 9. common versions of venus in cuneiform: d15, muldil(i)-bat, di

KETAB E SIYAH

en .ma, horoscopes minor sources r sin d3ot. 464 4 apostacy hear me o my prophet! when yet was the world of old new-born and the first winter's snow, like blossom had not yet fallen, shrouding the grass of the first spring, then was i the noblest of all the angels, the noble potentates of supreme heaven. to god alone was my fealty owed, and all others, to me, theirs. for, of all the shining sons of heaven, the king of the world loved me best. i was adorned in gilded brilliance brighter than the noonday sun of arabia. a robe woven of a hundred diamonds wrapped round my princely shoulders. to me were there seven hundred concubines. they were more beautiful than loti or roses, their caresses softer than sinaean silks, their embraces warmer than furs from russia. my gardens were more verdant

, refute the report of all his sons that cry out for justice against such treason? let us then go to him and bring our case before time has run its course to our defeat. gabriel, you are the swiftest of us, fly on before, on gilded wings of wind swifter than a hurricane, and bring this dire report to god before he is yet further wronged by him that was our brother" thus did michael win the hearts of heaven's hosts, turning them against their vice-regent and rousing them to perverse rebellion and to their ruinous defeat. they raised their voices in a cry calling for terrible vengeance against me in their cankered envy, eating at their souls from within and making virtue into vice. thus fell the dominion of the elohim. gabriel rose high above the elohim below and, upon swift wings of purest

13 and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and bright, and wore upon his head a crown that shone with all the light that was ever seen in the sky, the light of a thousand stars. thus spoke gabriel to that most majestic king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, be merciful upon this, your son; forgive m

share his crime and, in thus doing, gives impetus to his sin, translating evil thought unto evil design, making action of foul conspiracy. act swift, my father, else we are undone by the evil of the treacherous one. call him to trial and let us prosecute; there is not one amongst the elohim who will not testify to his crime. let him stand accused and condemned then cast him from the eternal light of heaven unto the searing flames of hell, no less does he deserve from us whom he has so betrayed and from you whom he has wronged with such audacity and impiety. no longer is he brother or son but rather deceiver, ruiner, villain. spare not the treasoner your wrath" hearing these words from the false lips of gabriel, once my brother and comrade, did my father bow his head in grief, stopping up h

d feigned pain. now he knelt once more before his lord and, clutching his father's ancient hand, gazing with beseeching eyes filled with deceit and darkness, though that blind archon did not see the vice that burned like venom in those once bright and flawless orbs, and implored thus of the pristine king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, 17 king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, indeed i wish and pray most solemnly that

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

rces, that is, egoistic desires, begin to press him, this is the beginning of his spiritual liberation" rabbi yehuda ashlag said, commenting on kabbalah "all is in the hands of god, except the fear of god: in respect to everything that a person asks of the creator, the almighty decides whether to grant that person what is asked of him or not to grant it. however, the request to grant one the fear of heaven is not decided by the creator, but if a person truly yearns to have the fear of god, he will surely be granted this request" stages of correction- 363- 28 not for one s self life is considered to be a state in which we perceive desires for attaining pleasure, either from receiving or from giving. if the desire to attain pleasure disappears, then the new state is that of unconsciousness

LAITMAN M THE PATH OF KABBALAH

scribe these spiritual feelings in words because the words and the letters in our language are valid only in the correction zone (until the world of atzilut, since that is from where they are taken. we cannot feel anything above the system of correction, and therefore cannot describe those feelings in words or define it in terms and concepts that we understand. the first verse in the torah speaks of heaven and earth. the two terms relate to two properties: an egoistic and an altruistic property. the egoistic property of earth (the soul) is corrected through the altruistic property of heaven. the entire process of correction is performed in seven spiritual degrees called seven days. of course, this does not refer to our earthly days, nor does the text relate to earthly nights and days, or l

er, the earth becomes suitable for evolution of life on it. it combines the properties of the water and the earth. life cannot exist when there is only water, just as it cannot exist in a completely dry land. the correction of one s soul and use of the properties of the creator and the creature inside us is built through finding the right combination between the altruistic and egoistic properties of heaven (the attribute of bestowal) and earth (the attribute of reception. that correction is called the middle line. our primary egoistic nature is called the earth line, or the left line. the right line designates t h e pa t h o f k a b b a l a h 324 the property of the creator, water, altruism, and the attribute of bestowal. the middle line is what one must create in order to choose life. thi

and in each and every specific particle. creation itself is called soul or adam, and its specific particles are called individual souls, or people. each individual soul goes through the same phases of correction that the collective soul experiences. the fifth day of creation and god said 'let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven' and god created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and god saw that it was good (genesis 1:20-21. when the attribute of bestowal water joins the attribute of reception earth it gives the attribute of reception many forms of reception. these different forms are the parts of c

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

told to answer: glight h. in all his perambulations, he had to begin with the left foot. if the candidate violated his o, so it is stated in the book of the dead, his throat was cut and his heart torn out. another degree is mentioned in the papyrus of nesi-amsu, where it is said that the body was cut to pieces and burnt to ashes, and these were spread over the face of the waters to the four winds of heaven. 12. there is in the temple of khnumu in the island of elephantine, just off assouan, a bas-relief which shows us two figures, one of the pharaoh and the other of a priest wearing the ibis head-dress of thoth, standing in an attitude strongly suggestive of the f c p c of f c, though not exactly agreeing with our present practice (see plate ii a) it is intended to represent an initiation

e augoeides of the greek philosophers, the glorified body in which the soul of man dwells in the subtle invisible world. bro. wilmshurst in the meaning of masonry also interprets the canopy as the aura of man, which is surely more reasonable than to suppose with dr. mackey that because the early brn. met on the highest hills and in the lowest vales this symbol must refer to the over-arching vault of heaven. 104. the altar 105. the altar should be in the middle of the square nearest to the r. w. m, though this differs in different obediences. in the grand lodge of england working there is generally no altar at all, or at the most only an appendage to the master fs pedestal; so that when the candidate is taking the o. he kneels before the pedestal of the r. w. m. in some lodges the altar is

r of any consequence at the south pole. the southern pole of the heavens is situated in an unusually barren tract of the sky, and the nearest star of any consequence is that at the foot of the southern cross, which is no less than twenty-seven degrees from the pole. 149. on the tops of the two columns in the very ancient symbolism there were at first four lines or cross sticks, which were symbols of heaven and earth, as in fig. 3. 150. figure 3 151. 152. how the four quarters or the square, or rather the two squares, arose may be understood from fig. 4. 153. figure 4 154. 155. the first symbol shows the two eyes of north and south, with a connecting line. the second shows the line of shu, where he makes a division at the equinox, and thus forms two triangles of set and horus; and the third

) freemasonry has always been liberal in its views. the grand lodge of england has declined to limit or define the belief in god which is expected from every candidate; in the charge concerning god and religion in the book of constitutions of 1815 it is said: glet a man fs religion or mode of worship be what it may, he is not excluded from the order, provided he believes in the glorious architect of heaven and earth and practise the sacred duties of morality. h it will thus be seen that the ideals of masonry are very high, and its views extraordinarily tolerant, and that its power for good in the world is unquestionably enormous. 228. in co-masonry the term glore h is employed as describing all these scriptures, since in the use of them we are in pursuit of wisdom. the term glaw h is used

iver, who brooded over the waters of space. 284. a further point in the symbology is that the cross contains within itself the square, the level and the plumb-line combined; and we find in the epistle to the ephesians written by st ignatius (who according to tradition was the little child whom christ once took and set in the midst of his disciples as a type of those who should inherit the kingdom of heaven, this remarkable masonic passage: 285. ye are stones of a temple, which were prepared beforehand for a building of god the father, being raised to the heights by the working-tool of jesus christ, which is the cross, and using for a rope the holy spirit, your faith being a windlass, and love the way leading up to god. 286. sometimes the rose is impressed upon that equal-armed cross, and t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

es who were especially connected with the mysteries, who still play a most important part in the inner working of our masonic ceremonies to-day, are to be found the four children or brothers of horus, who are depicted in the well-known judgment scene as standing on a lotus before the throne of osiris. these represent the gods of the four quarters, or of the cardinal points, who support the canopy of heaven at its four corners. the god of the north was hapi, who bore the head of an ape; the god of the east was tuamutef, who bore the head of a jackal; amset or kestha ruled the south, and had the head of a man; while the west was governed by qebsennuf, whose head was that of a hawk(*sir e. a. wallis budge, the nile, p. 267, egyptian ideas of the future life, p. 107) 76. the truth underlying t

s people with her wonderful inspiration; and she watched the development of her city with the closest interest, determined that it should be ahead of sparta and corinth and the other cities of greece. 329. hera was a real personage likewise, but very different from pallas athene. she was one of the many incarnations or forms of the feminine aspect of the first ray, and was thought of as the queen of heaven; she corresponds most closely to the indian goddess parvati, the shakti or power of shiva, imaged as his consort, as hera was the consort of zeus. 330. dionysus was the logos himself, just as osiris had been in egypt, though in a somewhat different aspect; and the legend of his death and resurrection corresponded closely with that of osiris, and was taught with the same signification in

t and the sun; the legends of the shepherds with their gifts and adoration, the flood, and the ark; the representation in art of the fiery chariot, the drawing of water from the rock; the use of bell and candle, holy water and the communion; the sanctification of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed upon abstinence and self-control; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe- these are some of the resemblances at their root lay a common eastern orig

cts, taking local names- separated in name only, but using the same secret language, having the same signs. thus, everywhere they journeyed, and no matter by what name they were called, each knew the other as a widow s son, bound together on a mystic quest, knitted- by virtue of a secret science- into one community; with them came from the east a chivalric ideal, and they chanted of love and sang of heaven: but the love was a divine love, and their heaven was the wisdom and peace of those who sought the higher life(*ibid, p. 124) 669. i have taken two long extracts from mrs. oakley s book, because it is the only one of which i know which treats in any detail of these little-known sects. among them two stand out as better known or at any rate more fully discussed than the others, and both o

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

and evil in which it is anticipated that ahriman and his hosts will be defeated. the earth will then be renewed, evil people will be destroyed, and the righteous resurrected. one of the points on which zoroastrianism differs from the other monotheisms is in its conceptualization of the genesis of satan. mainstream judaism, christianity, and islam all view satan as a fallen angel who was cast out of heaven, either for disobeying god or for rebelling against god. by way of contrast, ahriman is believed to be very much on par with ahura mazda. they even created the world together, which explains why the world is such a mixture of good and bad. later thinkers speculated that the two beings were twins, both fathered by boundless time (zurvan. ahriman is, however, not very creative in the sense

as. vol. 1. chicago: university of chicago press, 1978. noss, john b.man s religions. 1956. 4th ed. new york:macmillan, 1969. all dogs go to heaven charlie, this 1989 film s animated canine protagonist, gets killed by a big bad dog. after spending a short time in heaven, charlie becomes bored, and wants excitement and challenges again. he also wants to get even. he is warned that if he sneaks out of heaven he may not be allowed to return. charlie, however, goes ahead and does just that, slithering past the gatekeeper. later, charlie is fighting for his life as evil dogs attack him and a little orphan girl, and he dies again. the moment the devil dog in charge is about to claim charlie as a permanent resident in canine hell, heaven s emissaries reclaim him for his heroism in giving up his l

1795, blake lived through the american and french revolutions, which left a deep impression on his mind. his songs of experience are permeated by undertones of indignation and pity for the human state. he was also deeply influenced by study of the philosophers as well as of mystical writers such as paracelsus, jakob boehme, and emanuel swedenborg. among blake s illuminated books are the marriage of heaven and hell, a work mixing satires on swedenborg with metaphysical and religious discussions; the book of thel, a delicate allegory of the descent of the soul from eternity into mortal life; visions of the daughters of albion, in which free love is defended; the first book of urizen, containing an account of the creation of the material world and of humankind burdened with the problem of ev

who devoted himself to studies arising out of what he claimed to be persistent communications from angels and other agencies in a spiritual world. for example, he was influenced by boehme s idea that there are three principles heaven, hell, and our own world and that every spirit is confined in its own principle, the evil angels in hell and the good in heaven. in the frontispiece of the marriage of heaven and hell, blake shows each kind of spirit in its own dwelling, which can be of fire or of light. in the drawing entitled good and evil angels, he represents the devil as blind and thus unable to see the good angel, whom he is trying to approach but cannot, since neither can perceive the other, being one bathed in the light of god, and the other covered by blackness and encompassed by bur

in the hay wain, bosch illustrates an old flemish proverb: the world is a mountain of hay; each one grabs what he can. the central panel of the triptych shows a large hay wagon surrounded from all stations of life. the demon, who assumes human, animal, and vegetable forms, gives a fictitious value to the goods and pleasures of life on the earth and leads the procession of humanity from the garden of heaven, situated on the left wing, toward hell, on the right wing. 32 bosch, hieronymus the visions of eden and hell are also the theme of the last judgement, of four panels in the doges palace in venice (the fall of the damned, hell, paradise, and the ascent into the empyrean, which is rendered as a great cylinder seen in perspective in a blue light) and of the garden of earthly delights. the

LIBER 141

all again into sleep; but no sooner has this happened than the former practice is resumed. this alternation is to continue indefinitely until the candidate is in a state which is neither sleep nor waking, and in which his spirit, set free by perfect exhaustion of the body, and yet prevented from entering the city of sleep, communes with the most high and the most holy lord god of its being, maker of heaven and earth. the ordeal terminates by failure- the occurrence of sleep invincible- or by success, in which ultimate waking is followed by a final performance of the sexual act. the initiate may then be allowed to sleep, or the practice may be renewed and persisted in until death ends all. the most favourable death is that occurring during the orgasm, and is called mors justi. as it is writ

LIBER 777

ii. translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 1010 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with

oth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 1010 and one cried to the other and said: holy, holy, holy, lord of hosts, the whole earth is full of his glory \ymc wlyw lbt tebel vilon shamaim veil of the vault of heaven table of correspondences 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael off

attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the four pillars of heaven as sceptres: amset the south, hapi the north, tuamutef the east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters probably derive from a single find of an egyptian tomb which had the four jars with the images of the gods disposed thus. transcriber s endnotes

LIBER ALEPH

matter; for if in this only thou overcome, then shall all earth be free, taking its pleasure in sunlight without fear or phrenzy. amen. t the book of wisdom or folly 7 z de natura sua percipienda (of percieving one.s nature) nderstand, o my son, in thy youth, these words which some wise one, now nameless, spake of old; except ye become as little children ye shall in no wise enter into the kingdom of heaven. this is to say that thou must first comprehend thine original nature in every point, before thou wast forced to bow before the gods of wood and stone that men have made, not comprehending the law of change, and of evolution through variation, and the independent value of every living soul. learn this also, that even the will to the great work may be misunderstood of men; for this work m

u wast forced to bow before the gods of wood and stone that men have made, not comprehending the law of change, and of evolution through variation, and the independent value of every living soul. learn this also, that even the will to the great work may be misunderstood of men; for this work must proceed naturally and without overstress, as all true works. right also is that word that the kingdom of heaven suffereth violence, and the violent take it by force. but except thou be violent by virtue of thy true nature, how shalt thou take it? be not as the ass in the lion.s skin; but if thou be born ass, bear patiently thy burdens, and enjoy thy thistles; for an ass also, as in the fables of apuleius and matthias, may come to glory in the path of his own virtue. u liber aleph vel cxi 8 h alter

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

unite; and the orgasm of each marriage is an ecstasy, the lower dissolving in the higher. n liber aleph vel cxi 22 u de cursu amoris (of the course of love) continue then, o my son, and reiterate that this formula is general to all nature. and thou wilt note that by repeated marriage cometh toleration, so the ecstasy appeareth no more. thus his half grain of morphia, which first opened his gates of heaven, is nothing worth to the self-poisoner after a year of dayly practice. so too the lover findeth no more joy in union with his mistress, so soon as the original attraction between them is satisfied by repeated conjunctions. for this attraction is an antagonism; and the greater this antinomy, the more fierce the puissance of the magnetism, and the quality of energy disengaged by the coitio

or discrimination, but become hotchpot, and the garbage-heap of choronzon. o my son, against this the law of thelema is a sure fortress, for through the quest of thy true will the mind is balanced about it, and confirmeth its flight, as the feathers upon an arrow, so that thou hast a touchstone of truth, experience holding thee to reality, and to proportion. now therefore see from yet another art of heaven the absolute virtue of our law. t the book of wisdom or folly 151 et de sphinge gyptiorum (of the sphinx of the egyptians) t is now expedient that i instruct thee concerning the four powers of the sphinx, and firstly, that this most arcane of the mysteries of antiquity was never at any period the tool of the slave-gods, but a witness of horus through the dark on of osiris to his light an

LIBER CCCXXXV ADONIS

ow of luxury shall step the death of all men.s hearts, she whose live breath, a dagger.s darts, a viper.s vice, an adder.s grip, a cockatrice .twixt lip and lip, she whose black eyes are suns to shower love fs litanies from hour to hour, whose limbs are scythes like death fs of whom the body writhes, a lotus-bloom swayed by the wind of love, a crime too sweetly sinned, the queen of time, the lady of heaven, to whom the stars, seven by seven, from their bars lean and do worship.even she who hath given all her sweet self to thee, the lady astarte! the girl. peace, o peace! a swan, she sails through ecstasies liber cccxxxv 4 of air and marble and flowers, she sways as the full moon through midnight.s haze of gauze.her body is like a dove and a snake, and life, and death, and love! the boy. ev

LIBER CCXLII AHA

message; namely, to manifest the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 1 aha! olympas: master, ere the ruby dawn gild the dew of leaf and law, bidding the petals to unclose of heaven.s imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon mendicant of the mystic boon! marysas. what wilt thou? olympas. let mine angel say .utterly to be rapt away. marysas. how, whence, and whither? olympas .by

eed it may bloom now.this actual hour! olympas. the soul made safe, is vision sure to rise therein? marsyas. though calm and pure it seem, maybe some thought hath crept into his mind to baulk the adept. the expectation of success suffices to destroy the stress of the one thought. but then, what odds .man.s vision goes, dissolves in god.s. or .by god fs grace the light is given to the elected heir of heaven. these are but idle theses, dry dugs of the cow theology. business is business. the one fact that we know is: the gods exact a stainless mirror. cleanse thy soul! perfect the will fs austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word .dare. liber ccxlii 16 each man fs an

thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped .windless and eternal even! silenced all the birds of heaven by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream fs smoothest flow, and strike upon a golden bell the spirit.s call; then say the spell .angel, mine angel, dr

aressing the black earth, her sweet lithe body arched for love, her feet a zephyr to the flowers, she calls my name.she gives the sign that she is mine, supremely mine, and clinging to the infinite girth my soul gets perfect joy thereof beyond the abysses and the hours; so that.i kiss her lovely brows; she bathes my body in perfume of sweat. o thou my secret spouse, liber ccxlii 36 continuous one of heaven! illume my soul with this arcane delight, voluptuous daughter of the night! eat me up wholly with the glance of thy luxurious brilliance! olympas. the desert calls. marsyas. then let us go! or seek the sacramental snow, where like a high-priest i may stand with acolytes on every hand, the lesser peaks.my will withdrawn to invoke the dayspring from the dawn, changing that rosy smoke of li

LIBER CHANOKH

d thus: take the corner letter s, then the diagonal next to it ab, then the next diagonal ath, then the fourth diagonal, where is i with 8 21 (which indicates el, and we have the name. sabathiel liber lxxxiv 3 continuing the process, we get zedekiel madimiel semeliel nogahel corabiel levanael these names will be found in the pentagram and about it. these angels are the angels of the seven circles of heaven.5 these are but a few of the mysteries of this great seal sigillvm dei meth plate ii the symbolic representation of the universe 4 iii the shew-stone, a crystal which dee alleged to have been brought to him by angels, was then placed upon this table, and the principal result of the ceremonial skrying of sir edward kelly is the obtaining of the following diagrams, plates iii.-viii. he sym

LIBER CORDIS CINCTI SERPENTE

try, and laughed back on him: o lord, o beloved, did these fingers relax on thy curls, or these eyes turn away from thine eye? 21. and adonai delighted in him exceedingly. 22. yea, o my master, thou art the beloved of the beloved one; the bennu bird is set up in phila not in vain. 23. i who was the priestess of ahathoor rejoice in your love. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 18 liber lxv 24. arise, o serpent apep, thou art adonai the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the gods! 25. for thou art he! yea, thou shall swallow up asi and asar, and the children of ptah. thou shalt pour forth a flood of poison to destroy th

LIBER CXCVII STORY OF SIR PALAMEDES

they looked on one another, surely there stole a subtle madness into their veins, more strong than death: for all the roots of sin and sadness were plucked. as a flower perisheth, so all sin died. and in that place all they did know the beauteous breath and taste the goodly gift of grace. then fell the night. above the baying of the great beast, that was the bass liber cxcvii 98 to all the harps of heaven a-playing, there came a solemn voice (not one but was upon his knees in praying and glorifying god. the son of god himself .men thought.spoke then .arise! brave soldier, thou hast won the quest not given to mortal men. arise! sir palamede adept, christian, and no more saracen! on wake or sleeping, wise, inept, still thou didst seek. those foolish ways on which thy folly stumbled, leapt

LIBER CXX

e priest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus; let us live and get power by these cakes; let us eat them before the gods and the khus; let us get power by these cakes! let us eat thereof under the shade of the leaves of the palm tree of that, our lady and our holy one of heaven! let the offering of the sacrifice (he maketh such) and the offering of cakes (he lifteth them) and vessels of libation (he poureth it) be made in them! my head is like unto the head of ra, and my limbs are strong as the limbs of tum. my tongue is the tongue of ptah& my throne is the throne of our lady ahathoor. i utter the words of my father tum; the handmaid of seb is constrained, and

7 cubits in length. it is of green porcelain, and canopied with a heaven of stars, consecrated. at the bow is the golden disk of ra, with his image. the officer says "the paths which are above are laid unto rest. hail thou great god who art in thy boat, bring thou me into thy boat (the officer puts the candidate into the boat "i have entered the boat and i sail by the command of ra (place canopy of heaven over the boat "get thee back o serpent dwellers in fire, that maketh to cease the motion of my boat. get thee back to the sky, for that which is in my hand is ready. i stand up in the place of restraint; the boat advanceth taking heed to thy way; thy head is covered up while i sail on over the heaven. i am he who lifteth up strength; i am come; i am become master of the serpents of ra wh

h; i am come; i am become master of the serpents of ra when he setteth in my sight, at eventide i go round about heaven; but thou art fettered with the fetters that ra hath ordained. i, even i, guide the. wherewith apep is driven back, and i know the divine souls of the west: tum, and sebek the lord of baklan, and hathoor the lady of the evening (the boat advances "i, even i know the eastern gate of heaven whence ra cometh with a favorable wind. i am the helmsman of the eternal bark; i know the two sycamores of. between which ra showeth himself. i, even i, know the divine souls of the east, heru-khuit, and the calf of the goddess khera, the bright morning star (the boat advances to the first pylon "get thee back! return! get thee back, thou crocodile sui! thou shalt not advance to me, for

LIBER DCCCLX JOHN ST

o the capacity of his disciples. the fact is that i am a toad, ugly and venomous, and if i do wear a precious jewel in my hand, that jewel is adonai, and.well, come to think of it, i am adonai. but st. john is not adonai; and st. john had better do a little humiliation to-morrow. nothing being more humiliating than pr.n.y.ma, i will begin with that. the sixth day 12.05. thus then.oh ye great gods of heaven!.begins the sixth day of the great magical retirement of that holy illuminated man of god our greatly honoured frater, o.m, adeptus exemptus 7= 4 brother-elect of the most secret and sublime order a a he does with great difficulty (and no interior performance) just four breath-cycles. somebody1 once remarked that it had taken a hundred million years to produce me; i may add that i hope i

(in the way that the hindus call .ukshma. just so the engineer.five feet six in his boots.and his men build the dam. the snows melt on the mountains, the river rises, and the land is irrigated, in a way that is quite independent of the physical strength of that five foot six of engineer. the engineer might even be swept away and drowned by the forces he had himself organized. so also the kingdom of heaven. and now (12.57) john st. john will turn himself to sleep, invoking adonai. 1.17. can neither sleep nor concentrate. john st. john 105 instead grotesque .astral. images of a quite base gargoylish type. i suppose i shall have to pentagram them off like a damned neophyte. je m.emmerde! 3.08. praise the lord, i wake! if that can be called waking which is a mere desperate struggle to keep th

LIBER DCCCXI ENERGIZED ENTHUSIASM

t it does not follow form the fact that wine, woman and song make the sailor's tavern that these ingredients must necessarily concoct a hell-broth. there are some people so simple as to think that, when they have proved the religious instinct to be a mere efflorescence of the sex-instinct, they have destroyed religion. we should rather consider that the sailor fs tavern gives him his only glimpse of heaven, just as the destructive criticism of the phallicists has only proved sex to be a sacrament. consciousness, says the materialist, axe in hand, is a function of the brain. he has only re-formulated the old saying, gyour bodies are the temples of the holy ghost. h! now sex is justly hallowed in this sense, that it is the eternal fire of the race. huxley admitted that gsome of the lower ani

and at dawn, when, catching sight of the rising sun, they raise their hands to heaven, praying for sunlight and truth and keenness of spiritual vision. after this prayer each returns to his own sanctuary, to his accustomed traffic in philosophy and labour in its fields. gso far then about the therapeuts, who are devoted to the contemplation of nature and live in it and in the soul alone, citizens of heaven and the world, legitimately recommended to the father and creator of the universe by their virtue, which procures them his love, virtue that sets before it for its prize the most suitable reward of nobility and goodness, outstripping every gift of fortune and the first comer in the race to the very goal of blessedness. h the striking identity of this with the account of the ritual derive

LIBER DCLXXI VEL PYRAMIDOS

i accuse me not now of unfitness before the great god, the dread lord of the west (change this part to your own motto. work the scansion correctly: speak fair words for ou mh. may he flourish in the place of the weighing of hearts by the marsh of the dead, where the crocodiles nourish their lives on the lost, where the serpent upstarts. for though i be joined to the earth, in the innermost shrine of heaven am i. i was master of thebes from my birth; shall i die like a dog? thou shalt not let me die, but my khu that the teeth of the crocodiles sever shall be mighty in heaven for ever and ever! yea! but i am a fool, a flutterer! i am under the shadow of the wings! i am a liar and a sorcerer. i am under the shadow of the wings! i am so fickle that i scorn the bridle. i am under the shadow of

LIBER HHH

es of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power; and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the svb figvra cccxli 5 blackness that will appear unto thee is a thing dreadful beyond all comprehension. and it shall come to pass that if thou hast well and properly performed th

LIBER ISRAFEL

.s] 2 liber israfel i am the charioteer of the east, lord of the past and of the future. i see by mine own inward light: lord of resurrection; who cometh forth from the dusk, and my birth is from the house of death. 7. o ye two divine hawks upon your pinnacles! who keep watch over the universe! ye who company the bier to the house of rest! who pilot the ship of ra advancing onwards to the heights of heaven! lord of the shrine which standeth in the centre of the earth! 8. behold, he is in me, and i in him! mine is the radiance, wherein ptah floateth over the firmament! i travel upon high! i tread upon the firmament of nu! i raise a flashing flame, with the lightning of mine eye! ever rushing on, in the splendour of the daily glorified ra: giving my life to the dwellers of earth. 9. if i say

LIBER LVII

hom the sanctuary might be profaned. we must defeat him, it is true; but how should we abuse and blame him, without abuse and blame of him that set him there? 136. a mystic number of jupiter; the sum of the first 16 natural numbers. 144. a square and therefore a materialisation of the number 12. hence the numbers in the apocalypse. 144,000 only means 12 (the perfect number in the zodiac or houses of heaven and tribes of israel) 12, i.e. settled 1000, i.e. on the grand scale. 148 \ynzam, scales of justice. 156. babalon. see liber 418. this number is chiefly important for part ii. it is of no account in the orthodox dogmatic qabalah. yet it is 12 13, the most spiritual form, 13 of the most perfect number, 12, awh [it is wyx, zion, the city of the pyramids..ed.]52 175. a mystic number of venu

LIBER LXVII THE SWORD OF SONG

ou sir, take patience. i have hope (ll. 130-139, an excusable speech, at the first hint that he is not to have it all his own way, falls a-cursing again like the veriest drab or scullion hamlet ever heard. here is a man, deprived on just cause of half a useless company of retainers. is this wrong (even were it wrong) such as to justify the horrible curses of ll. 164-168 .all the stor.d vengeances of heaven fall on her ingrateful top! strike her young bones, you taking airs, with lameness! you nimble lightnings, dart your blinding flames into her scornful eyes. with this he makes his age contemptible by the drivel-pathos of ll. 156-158 .dear daughter, i confess that i am old; age is unnecessary: on my knees i beg (kneeling) that you.ll vouchsafe me raiment, bed, and food. begging what none

this; that nought might escape the threefold misery .the soul. he said .the soul, the i, is as all of these; it is impermanent as the ephemeral flower of beauty in the water that is born and shines and dies ere sun be risen and set again .and he humiliated his heart and sang the following verse: brahma, and vishnu, and great shiva! truly i see the trinity in all things dwell, some rightly tinged of heaven, others duly pitched down the steep and precipice of hell. nay, not your glory ye from fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-sealed vessels of sub-conscious memory, and he fell into the calm ocean of a great meditation. the three

ne steady. so i think i may look forward to a tenure of my mahakalpa in almost arcadian simplicity. lady bhavani, did you say, boy? yes, i am at home. bring the betel .jeldi. he added, with some dim recollection of the 1 a whirling disc is indra.s symoblic weapon. 2 he abandoned this. a few fragments are reprinted in his oracles. 74 appendix i british government, when he was a baby nat .the queen of heaven and the lord of the gods chewed betel for quite a long time, conversed of the weather, the crops, the affaire humbert, and the law in relation to motor-cars, with ease and affability. but far was it from indra.s pious mind to flirt with his distinguished guest! rather, he thought of the hollow nature of the safe, the change of money and of position; the sorrow of the too confiding banker

call rest is only unperceived activity; that seeming peace is silent but strenuous battle. in every part, at every moment, the state of the cosmos is the expression of a transitory adjustment of contending forces, a scene of strife, in which all the combatants fall in turn. what is true of each part is true of the whole. natural knowledge tends more and more to the conclusion that .all the choir of heaven and furniture of the earth. are the transitory forms of parcels of cosmic substance wending along the road of evolution, from nebulous potentiality, through endless growths of sun and planet and satellite, through all varieties of matter; through infinite diversities of life and thought, possibly, through modes of being of which we neither have a conception, nor are competent to form any

with the light that stirs and lustres of the dawn, and with the bloom of the wind.s cheek as it clusters from the hidden valley.s gloom; then i walk in woodland spaces, musing on the solemn ways of the immemorial places shut behind the starry rays; of the east and all its splendour, of the west and all its peace; and the stubborn lights grow tender, and the hard sounds hus and cease. in the wheel of heaven revolving, mysteries of death and birth, in the womb of time dissolving, shape anew a heaven and earth. ever changing, ever growing, ever dwindling, ever dear, ever worth the passion growing to distil a doubtful tear. these are with me, these are of me, these approve me, these obey, choose me, move me, fear me, love me, master of the night and day. these are real, these illusion: i am of

LIBER LXXVIII

t. 8. if this story is not quite accurate, do not be discouraged. perhaps the querent himself does not know everything. but the main lines ought to be laid down firmly, with correctness, or the divination should be abandoned. second operation development of the question 1. shuffle, invoke suitably, and let querent cut as before. 2. deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. make up your mind in which stack you ought to find the significator, e.g. in the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the significator is not there, try some cognate house. on a second failure, abandon the divination. 5. read the stack counting and pairing as before. a description of the cards of the taro 55 third operation furt

LIBER MMCMXI NOTE ON GENESIS

er which contains in itself all the properties of protean matters: howsoever you may multiply it the key of its numbers is ever 9. fitting symbol of ever-changing matter which ever in its essence is one.one and alone! thus with the first appearance of the number of matter does the first verse of b.rasheth close: formulating in itself the beginning and the end of the great creation .the characters of heaven with thy finger hast thou traced: but none can read them save he hath been taught in thy school. wherefore closing do i name the mighty words: a w* original key entry on this e-text by w.e. heidrick, treasurer general o.t.o (c) ordo templi orientis. further formatting and proofing &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised and corrected 06.07.2004. 19 endno

mes adding to 3321 for the intelligence and spirit of the moon &c. to reduce hwchy to 29 (footnote p. 17) requires reducing the shin to 3 but still countin the yod as 10, i.e. 10+5+3+6+5= 29; if every letter is reduced to units we get 1+5+3+6+5= 20. alternatively if we just take the ordinary gematria value of the word, we get 10+5+300+6+5= 326 which we can then reduce as 3+2+6= 11 .the characters of heaven with thy finger &c. is from an english translation of the .rosicrucian prayer. which appeared in the second part of geheime figuren der rosenkreuzer (an eighteenth century german alchemical- rosicrucian work, as used in the adeptus minor ritual of the r.r. et. a.c. the latin motto on the final emblem translates as .may the lord our god, who gave unto us the signs, be blessed. it is a sli

LIBER SAMEKH

ways! h asal-on-ai g hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven! h aphen-iaf g thou treasure of iaf! h i g thou virgin twin-sexed! thou secret seed! thou inviolate wisdom! h photheth g abode of the light c h abrasax g c of the father, the sun, of hadit, of the spell of the aon of horus! h aeoou g our lady of the western gate of heaven! h ischure g mighty art thou! h8 mighty and bornless one (vide supra (the conception is of water, glowing, inhabited by a solar- phallic dragon-serpent, of a neptunian nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and eve

more plausible given the previous paragraphs. 31 chaldaan oracles, the first passage is somewhat rearranged from framgents 196 and 199 in the westcott edn; the second is fragment 198 in the same edition and is here quoted verbatim. for the former, westcott gives: 196: if thou often invokest thou shalt see all things growing dark; and then when no longer is visible unto thee the high-arched vault of heaven, when the stars have lost their light and the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame and all things appear amid thunders. 199: when thou shalt behold that holy and formless fire shining flashingly through the depths of the universe: hear thou the voice of fire( gall the phantasms are vanished h is possibly a gloss by someone in the g

LIBER STELLAE RUBEAE

coiled and ready to spring. 47. i will give thee the kingdoms of the earth, o thou who hast mastered the kingdoms of the east and of the west. 48. i am apep, o thou slain one. thou shalt slay thyself upon mine altar: i will have thy blood to drink. 49. for i am a mighty vampire, and my children shall suck up the wine of the earth which is blood. 50. thou shalt replenish thy veins from the chalice of heaven. 51. thou shalt be secret, a fear to the world. 52. thou shalt be exalted, and none shall see thee; exalted, and none shall suspect thee. 53. for there are two glories diverse, and thou who hast won the first shalt enjoy the second. 54. i leap with joy within thee; my head is arisen to strike. 55. o the lust, the sheer rapture, of the life of the snake in the spine! 56. mightier than god

LIBER TURRIS

aid. 1 this is also the gopening of the eye of shiva. h ed. 2 mayan, the magician, or mara. also the dweller on the threshold in a very exalted sense. ed. svb figvra xvi 3 penned by the master mage to his desire, she baffles his seductions and his ire, praying god fs all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife. 12. and this: 13. there is a well before the great white throne that is choked up with rubbish from the ages

LIBER V VEL REGULI

but modes of motion. they are verbs, not nouns. sh is the holy spirit as a .tongue of fire. manifest in triplicity, and is the child of set-isis as their logos or word uttered by their .angel. the card is xx, and 20 is the value of yod (the secret seed of all things, the virgin .the 12 liber v vel reguli hermit. mercury, the angel or herald) expressed in full as ivd. sh is the spiritual congress of heaven and earth. but t is the holy spirit in action as a .roaring lion. or as .the old serpent. instead of an .angel of light. the twins of set-isis, harlot and beast, are busy with that sodomitic and incestuous lust which is the traditional formula for producing demi-gods, as in the cases of mary and the dove, leda and the swan, etc. the card is xi, the number of magick avd: aleph .the fool

LIBER XCV THE WAKE WORLD

l come at last into the city of the pyrami pliber xcv the wake world a tale for babes and sucklings v a a publication in class c the wake world a tale for babes and sucklings (with explanatory notes in hebrew and latin for the use of the wise and prudent) qu.ran. un cantique allegorique, hebraique, et mystique. panny. except ye become as little children, ye shall in no wise enter into the kingdom of heaven..anon. alkz zqrnz zlaud zwnyal zymytsd wylm yjlk zyla zyysktm wwh ajch ruw 334. awh ykh 335. wyylgta atchw halgl aglyjdd zylm al ahd acydq aqytx anlm ymq ylgw ala andybx aba tybdv arlyl ywrflp ymq apwskb lwayu ald zynb agdygx 333 idra suta viii ra-asa isalamanu para-di-zododa ol-kari-nu aao iali-pire-gahe qui-inu enai butamonu od inoasa ni pa-ra-diala; kasaremeji ugeare kahiralanu, od zo

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

lthough he never mentions them again. hymiskvida gives us good reason to think that the elivagar were located on the periphery of the mythological world. toward the beginning of the poem, as the gods ponder how they are to obtain the kettle to brew beer for agir fs party, ty lr gives thor a ggreat loving counsel, h in stanza 5: there dwells east of the elivagar exceedingly wise hymir, at the edge of heaven. my father, the powerful one, owns a kettle, a huge pot, a league deep. finally there is the curious set of stanzas found in bergbua thattr, a thirteenth- century account of one thord and his servant who get lost on his way to church in winter and take shelter for the night in a cave. there they hear the supernatural inhabitant of the cave recite a poem predicting various cataclysmic eve

the thulur for giantesses but is otherwise unknown. see also hadingus hati hrodvitnisson wolf; precedes the sun in the sky and will swallow it or the moon. grimnismal, stanza 39, tells of the wolves who threaten the sun: skoll is the name of a wolf who accompanies the shining god as a defense of the forest; and the other hati, he is the son of hrodvitnir, that one shall be before the bright bride of heaven. these lines are enigmatic. snorri paraphrased them as follows in gylfaginning: gangleri said: gthe sun moves fast, and almost as if she were frightened; she would not hasten her journey more, if she feared her death. h then har answers: git is not surprising that she goes quickly. the one who seeks her is right nearby, and she has no other way out than to run away. h then gangleri said:

s this to say of heimdall in his catalog of the asir in gylfaginning: one is called heimdall. he is called white-god. he is large and holy. nine maidens, all sisters, bore him. he is also called hallinskidi and gullintanni (gildedteeth; his teeth were made of gold. his horse is called gulltopp (gold-top. he lives at himinbjorg near bilrost. he is the guardian of the gods and sits there at the end of heaven to guard the bridge from mountain giants. he needs less sleep than a bird. night and day he sees a hundred leagues away; he also hears it when grass grows on the earth or wool on sheep or anything else that can be heard. he has a trumpet called the gjallarhorn, whose blast can be heard in all the worlds. in skaldskaparmal snorri adds more tantalizing information when he tells how kenning

s/ could see well into the future/ like other vanir. h there are no other indications of heimdall fs membership in the vanir. nor has his whiteness ever been explained. heimdall seems to have a certain connection with peripheral locations: born (if we take him to be the subject of the stanzas in hyndluljod, as i do) at gthe edge of the earth, h encountering humans by a coast, stationed at the end of heaven to guard against giants. these places are all to some extent boundaries: between land and sea, between the world of the gods and that of the giants. being born gin days of yore h also situates heimdall at a temporal periphery. heimdall fs other main action in the mythology involves not a spatial but a temporal boundary, namely, his sounding of the gjallarhorn at the outset of ragnarok. t

geirrod fs fire, is the main source: himinbjorg is the eighth, there yet they say heimdall rules the cult places; there the guardian of the gods drinks in the peaceful hall, happy, the good mead. snorri cites this verse when describing heimdall in gylfaginning. paraphrasing it, snorri writes that heimdall glives at himinbjorg near bilrost. he is the guardian of the gods and sits there at the end of heaven to guard the bridge from mountain giants. h although the bridge of the asir leads to the well, which is presumably at the center of the abode of the gods, snorri fs notion of bilrost as the rainbow may have led him to put himinbjorg at the end of heaven. such a conception is, however, consistent with the notion of heimdall as a boundary figure. see also bilrost; heimdall hjadningavig (ba

LUCIFERIAN SORCERY

hey shall remain immortal through you as you. belief is negated by exhaustion and thus the sigil and its seed will be planted. asmodeus ashmodai brings the hidden eye, which does not bleed when looked into which a laughing child devours on sight, eager to 25 awaken from the earth i walk, hidden in perception and form. as the last storm approaches, my name is thus revealed. lucifer shall the fires of heaven be brought down, by your gift of perception? shall all know from which clay becomes fire, and the profane are no longer. the wings of djinn beside that of the dragon, black and billowing answer to your shadowy presence. from this a torch is revealed. lilith from your loins great pleasure is shown, felt and ravished upon ecstasy from the children who feed nightly the bed chamber welcomes

yet the profound depths asleep shall i know the oceans calm violence from passion a struggle of life brings both angels and demons, which become separate and alone. those who dive the depths will become as draconis, the ourobouris eternal which dreams of enfleshing all desires. belial those who wear the cloak of wolves, given their blood to the ecstasy of ahriman the desire of flesh is our temple of heaven and hell, from which all desires may become. by facing the seraphim may armiluss al dajjal awaken within, the earth will then answer a great song. casting the shadow of cain via nocturne solitary version. this is a small ritual designed to imbibe the sorcerer with a focused current of being, from which he or she will enter the luciferian gnosis with ease. i call forth the infernal shadow

do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the gates to open before me! so it is done! 27 the rite of shaitan a self-initiation invocation the circle represents the oath of perfection, from which nothing shall enter. the mind is a source of heaven and hell, from which we may align ourselves better through ritualistic tools and techniques, it is the command to look in progress, in terms of greater black magick. robed in crimson or black, white candles upon the altar, and upon two points: north and east representing belial and lucifer respectively. black candles should be at the point of west and south, representing leviathan and sh

through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the anubian way to me! i behold the center of the eight rayed black sun my essence unto set

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ight and the sun; the legends of the shepherds with their gifts and adoration, the flood, and the ark; the representation in art of the fiery chariot, the drawing of water from the rock; the use of bell and candle, holy water and the communion; the sanctification of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed on abstinence and selfcontrol; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe-[these] are some of the resemblances which, whether real or only apparent

quently attributed to the gods; the sphere, and all that is spherical, to the universe, to the sun and the moon- sometimes to fortune and to hope. the circle, and all circular figures, to eternity--to the celestial movements; to the circles and zones of the heavens. the section of circles, to the phases of the moon; and pyramids and obelisks, to the igneous principle, and through that to the gods of heaven. a cone expresses the sun, a cylinder the earth; the phallus and triangle (a symbol of the matrix) designate generation (from essay on the mysteries of eleusis by m. ouvaroff) the eleusinian mysteries, according to heckethorn, survived all others and did not cease to exist as an institution until nearly four hundred years after christ, when they were finally suppressed by theodosius (sty

ous end in a most subtle manner. he had a wonderful ornamented box made just the size of the body of osiris. this he brought into a banquet hall where the gods and goddesses were feasting together. all admired the beautiful chest, and typhon promised to give it to the one whose body fitted it most perfectly. one after another lay down in the box, but in disappointment click to enlarge isis, queen of heaven. from mosaize historie der hebreeuwse kerke. diodorus writes of a famous inscription carved on a column at nysa, in arabia, wherein isis described herself as follows "i am isis, queen of this country. i was instructed by mercury. no one can destroy the laws which i have established. i am the eldest daughter of saturn, most ancient of the gods. i am the wife and sister of osiris the king

ventionalism has, in many cases, either removed the points or else bent: them inward, gathered them together, and placed an orb or cross upon the point where they meet. many of the ancient prophets, philosophers, and dignitaries carried a scepter, the upper end of which bore a representation of the solar globe surrounded by emanating rays. all the kingdoms of earth were but copies of the kingdoms of heaven, and the kingdoms of heaven were best symbolized by the solar kingdom, in which the sun was the supreme ruler, the planets his privy council, and all nature the subjects of his empire. many deities have been associated with the sun. the greeks believed that apollo, bacchus, dionysos, sabazius, hercules, jason, ulysses, zeus, uranus, and vulcan partook of either the visible or invisible a

written "on the 21st of june, when the sun arrives at the summer solstice, the constellation leo--being but 30 in advance of the sun--appears to be leading the way, and to aid by his powerful paw in lifting the sun up to the summit of the zodiacal arch* this visible connection between the constellation leo and the return of the sun to his place of power and glory, at the summit of the royal arch of heaven, was the principal reason why that constellation was held in such high esteem and reverence by the ancients. the astrologers distinguished leo as the 'sole house of the sun' and taught that the world was created when the sun was in that sign 'the lion was adored in the east and the west by the egyptians and the mexicans. the chief druid of britain was styled a lion (stellar theology and

MASTERING WITCHCRAFT

genesis briefly records the legend thus: and it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of god saw the daughters of men that they were fair, and they took wives of all which they chose. however, the ancient book of noah written several hundred years before the birth of christ is more explicit. and the angels, the children of heaven, saw and lusted after them [the daughters of men] and said one to another "come let us choose wives from among the children of men and beget us children. and all the others together took unto themselves wives, and each chose for himself one, and they began to go in unto them and defile themselves with them, and they taught them charms and enchantments, and the cutting of roots, and made

from these exiled beings that all true magical knowledge and power is said to be derived. laban, reputedly one of the greatest adepts in magical art of pre-flood times, visited the mountaintop wherein they dwelt, to learn his wisdom. this idea has lingered on and finally became a fundamental part of legends of magical initiation all over the world, from chaldea to tibet. the offspring of the sons of heaven, however, proved to be a mixed blessing for the world. like their progenitors, they were gigantic in stature "great giants whose height was three thousand ells" some of these nephelim, as the descendants of the house of azael were known, were, like nimrod, men of renown and great in wisdom. others, however, turned in the opposite direction and increasingly devoted themselves to the pursu

so on. the following chart provides a simple and accessible interpretation of the runes and their meanings. the actual symbols used in this divination system are also shared by that of the fifteenth-century wizard cornelius agrippa, geomancy, so-called. this involves the use of a tray of sand to construct the figures as opposed to a set of rods. the principle, however, remains the same, the idea of heaven leaving its impress upon the earth being implicit therein. the pendulum another device frequently resorted to by witches to "find things out" is the dowser, or water witch's pendulum. this device is exactly what it purports to be, namely, a weight attached to a piece of twine. the advantage of its use over that of other divination devices such as the rune sticks is the fact that it needs

ll go in our master's name, aye, to fetch thee home again! the chant is repeated as long as necessary, and by the end of the final repetition of the last verse, the entire coven should have reentered the circle at the north and be back at their places, with the magister in the east, the high priestess in the west. in medieval days, the finale of the chain dance usually culminated in the "marriage of heaven and earth" as symbolized by the ceremonial coupling of the magister and the high priestess. the entire female membership of the coven was sometimes also mounted, sometimes being penetrated by means of an artificial phallus wielded by the magister, or simply by the other male participants. however, in most modern covens, the actual marriage rite seems to have been replaced generally by th

e the may day ceremonies still practised throughout rural england and europe with stave dancing and flower garlands tied with white ribbons. midsummer, or st. john's eve, marks the nearest point of the sun's approach to earth. the catherine wheel, or blazing cartwheel rolled from the summit of a hill to plunge into the cold waters of a lake or river below, is yet another expression of the wedding of heaven and earth. lugnassad, or lammas, celebrates the coming of the harvest-tide, the decorations of corn sheaves, berries, and fruits, while the autumnal equinox, or michaelmas, marks its zenith with the eating of the customary goose. samhain, or hallows, ends the tide of reaping and the witches' year. the winter presided over by the lord of misrule begins. the festival is celebrated with the

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

t he may turn from his wickedness and live; give and grant unto us thy grace, by blessing and consecrating this earth and this circle, which is here marked out with the most powerful and holy names of god. and thee, i conjure, o earth, by the most holy name of asher ehieh entering within this circle, composed and made with mine hand. and may god, even adonai, bless this place with all the virtues of heaven, so that no obscene or unclean spirit may have the power to enter into this circle, or to annoy any person who is therein; though the lord god adonai, who liveth eternally unto the ages of the ages. amen. i beseech thee, o lord god, the all powerful and the all merciful, that thou wilt deign to bless this circle, and all this place, and all those who are therein, and that thou wilt grant

air therewith. after this he shall lay his hand upon the pentacles, and having bent his knees before the most high, he shall repeat with humility the following confession; the which his disciples shall also do, and they shall recite it in a low and humble voice, so that they can scarcely be heard. the key of solomon page 22 chapter iv the confession to be made by the exorcist. confession. o lord of heaven and of earth, before thee do i confess my sins, and lament them, cast down and humbled in thy presence. for i have sinned before thee by pride, avarice, and boundless desire of honours and riches; by idleness, gluttony, greed, debauchery, and drunkenness; because i have offended thee by all kinds of sins of the flesh, adulteries, and pollutions, which i have committed myself, and consent

ce by the name of iao and on, which adam spake and heard; by the name el, which noah heard, and saved himself with all his family from the deluge; by the name iod, which noah heard, and knew god the almighty one; by the name agla, which jacob heard, and saw the ladder which touched heaven, and the angels who ascended and descended upon it, whence he called that place the house of god and the gate of heaven; and by the name elohim, and in the name elohim, which moses named, invoked, and heard in horeb the mount of god, and he was found worthy to hear him speak from the burning bush; and by the name ain soph, which aaron heard, and was at once made eloquent, wise, and learned; and by the name tzabaoth, which moses named and invoked, and all the ponds and rivers were covered with blood throug

d will perform wonders, and the winged creatures and birds of the air shall contend with one another; and by the name anael, and in the name anael, by which god will cast down the mountains and fill up the valleys, so that the surface of the earth shall be level in all parts; and by the name zedereza, and in the name zedereza, by which god will cause the sun and moon to be darkened. and the stars of heaven to fall; and by the name sepheriel, by which god will come to universal judgment, like a prince newly crowned entering in triumph into his capital city, girded with a zone of gold, and preceded by angels, and at his aspect all climes and parts of the universe shall be troubled and astonished, and a fire shall go forth before him, and flames and storm shall surround him; and by the name t

knife towards the four quarters of the universe; and then let him kneel in the midst of the circle, and the companions also in their several places, and let them say consecutively with him in a low voice, turning in the direction of the east, the following: address to the angels. i conjure and pray ye, o ye angels of god, and ye celestial spirits, to come unto mine aid; come and behold the signs of heaven, and be my witness before the sovereign lord, of the disobedience of these evil and fallen spirits who were at one time your companions. this being done, let the master arise, and constrain and force them by a stronger conjuration, in manner following. the key of solomon page 32 chapter vii an extremely powerful conjuration. behold us again prepared to conjure ye by the names and symbols

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

the spirits are governed by the natural and universal hierarchy of things. thrice command three through the medium of three. there are the spirits of above, those of below, and those of the center; then if thou investest the sacred ladder, if thou descendest instead of ascending, thou wilt discover the counter-hierarchy of the shells, or of the dead spirits. know thou only that the principalities of heaven, the virtues, and the powers, are not persons, but dignities. they are the degrees of the sacred ladder upon which the spirits ascend and descend. michael, gabriel, raphael, and the others, are not names but titles. the first of the numbers is the unity. the first of the divine conceptions called the sephiroth is kether or the crown. the first category of the spirits is that of chaioth h

ho have not understanding in the fear of adonai, which will give and will preserve unto thee my crown. but learn to triumph thyself over fear by wisdom, and the spirits will descend from heaven to serve thee. i, solomon, thy father, king of israel and of palmyra, i have sought out and obtained in my lot the holy chokmah, which is the wisdom of adonai. and i have become king of the spirits as well of heaven as of earth, master of the dwellers of the air, and of the living souls of the sea, because i was in possession of the key of the hidden gates of light. i have done great things by the virtue of the schema hamphorasch, and by the thirty-two paths of yetzirah. number, weight, and measure determine the form of things; the substance is one, and god createth it eternally. happy is he who com

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ord almighty, i do exorcise and command thee, o spirit n, even by him who spake the word and it was done, and to whom all creatures are obedient; and by the dreadful judgments of god; and by the uncertain sea of glass, which is before the divine majesty, mighty and powerful; by the four beasts before the throne, having eyes before and behind; by the fire round about the throne; by the holy angels of heaven; and by the mighty wisdom of god; i do potently exorcise thee, that thou appearest here before this circle, to fulfil my will in all things which shall seem good unto me; by the seal of basdathea balda-chia; and by this name primeumaton, which moses named, and the earth opened, and did swallow up kora, dathan, and abiram. wherefore thou shalt make faithful answers unto all my demands, o

this circle to fulfil my will in all things that seem good unto me. and if thou be still so disobedient, and refusest still to come, i will in the power and by the power of the name of the supreme and everlasting lord god who created both thee and me and all the world in six days, and what is contained therein, eie, saraye, and by the power of this name primeumaton which commandeth the whole host of heaven, curse thee, and deprive thee of thine office, joy, and place, and bind thee in the depths of the bottomless pit or abyss, there to remain unto the day of the last judgment. and i will bind thee in the eternal fire, and into the lake of flame and of brimstone, unless thou comest quickly and appearest here before this circle to do my will. therefore, come thou! in and by the holy names ad

mighty king amaimon, who bearest rule by the power of the supreme god el over all spirits both superior and inferior of the infernal orders in the dominion of the east; i do invocate and command thee by the especial and true name of god; and by that god that thou worshippest; and by the seal of thy creation; and by the most mighty and powerful name of god, iehovah tetragrammaton who cast thee out of heaven with all other infernal spirits; and by all the most powerful and great names of god who created heaven, and earth, and hell, and all things in them contained; and by their power and virtue; and by the name primeumaton who commandeth the whole host of heaven; that thou mayest cause, enforce, and compel the spirit n. to come unto me here before this circle in a fair and comely shape, with

e come not even yet, thou shalt say as followeth: the greater curse.34 now o thou spirit n, since thou art still pernicious and disobedient, and wilt not appear unto me to answer unto such things as i would have desired of thee, or would have been satisfied in; i do in the name, and by the power and dignity of the omnipresent and immortal lord god of hosts iehovah tetragrammaton, the only creator of heaven, and earth, and hell, and all that is therein, who is the marvellous disposer of all things both visible and invisible, curse thee, and deprive thee of all thine office, joy, and place; and i do bind thee in the depths of the bottomless abyss there to remain until the day of judgment, i say into the lake of fire and brimstone which is prepared for all rebellious, disobedient, obstinate

is therein, who is the marvellous disposer of all things both visible and invisible, curse thee, and deprive thee of all thine office, joy, and place; and i do bind thee in the depths of the bottomless abyss there to remain until the day of judgment, i say into the lake of fire and brimstone which is prepared for all rebellious, disobedient, obstinate, and pernicious spirits. let all the company of heaven curse thee! let the sun, moon, and all the stars curse thee! let the light and all the hosts of heaven curse thee into the fire unquenchable, and into the torments unspeakable. and as thy name and seal contained in this box chained and bound up, shall be choken in sulphurous stinking substances, and burned in this material fire; so in the name iehovah and by the power and dignity of thes

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

e thee n, that thou appear forthwith^ alone or with thy servants, in this first [or second] hour of the day, here before me in this crystal stone [or before this circle] in a fair& comely shape to do my will in all things that i shall desire or request of you* i conjure& powerfully command you n by him that said the word& it was done& by all the holy& powerful names of god who is the only creator of heaven and earth and hell& what is contained in them, adonay, el, elohim, elohe, elion, lemegeton: clavicula salomonis 50 escerchi, zebaoth, jah, tetragram-maton sadai, the only lord god of hosts, that you forthwith appear unto me here in this crystal stone [or here before this circle] in a fair& comely human shape without hurt to me or any other creature that the great god jehovah hath created

other creature that the great god jehovah hath created& made, and come ye peaceably, visibly and affably without delay manifesting what i desire, being conjured by the name of the eternal living true god heliorin tetragrammaton anepheneton& fulfill my commands& persist unto the end, i conjure, command& constrain you spirit n by alpha& omega& by the name primeumaton which commandeth the whole host of heaven& by all these names which moses named when he by the power of these names brought great plagues upon pharaoh& all the people of egypt; zebaoth, escerchie, oriston, elian, adonay primeumaton& by the name schersieta mathia which joshua called upon the sun stayed its course& by the hagioss& by the seal of adonay& by agla on tetragrammaton to whom all creatures are obedient& by the dreadful

n he by the power of these names brought great plagues upon pharaoh& all the people of egypt; zebaoth, escerchie, oriston, elian, adonay primeumaton& by the name schersieta mathia which joshua called upon the sun stayed its course& by the hagioss& by the seal of adonay& by agla on tetragrammaton to whom all creatures are obedient& by the dreadful judgement of the most high god& by the holy angels of heaven& by the mighty wisdom of the omnipotent god of hosts that you come from all parts of the world& make rational answers to all things that i shall ask of you& come ye peaceably& visibly& affably speaking to me with a voice intelligible& to my understanding, therefore come ye, come ye,in the name of adonay zebaoth, adonay aamioram, come, why stay ye, hasten adonay saday the king of kings co

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

& thee, o thou great& powerful angel samael i invocate adjure command& most powerfully call you forth from your orders& places of residence to visible appearance in& through these great& mighty incomprehensible signall& divine name of the great god who wast, is& ever shall be, adonay zebaoth, adonay amioram, hagios aglaon tetragrammaton& by& in the name primeumaton which commandeth the whole host of heaven, whose power& virtue is most effectual for the calling you forth& command you to transmit your rays perfectly to lemegeton: clavicula salomonis 14 my sight& voice to my ears, in& through this celestial stone, that i may plainly see you& perfectly hear you speak unto me, therefore move o thou mighty& blessed angel samael& by his present name of the great god jehovah& by the imperial digni

art mighty& potent in thy celestial& supersublunary motion, do thou descend& be present i pray thee, i humbly desire& intreat thee that if ever i have merited thy society or if any of my actions or intentions be real& pure& sanctified before thee, bring thy external presence hither& converse with me, one of thy submissive pupils, in& by the name of the great god jehovah, whereunto the whole choir of heaven sings continually o alappa-la-man hallelujah, amen. when you have said this prayer over several times, as occasion serveth, you will at last see strange lights& passages in the stone& at last you will see your genius, then give him a kind entertainment as you were before directed, declaring unto him your mind& what you would have done. so endeth the book pauline lemegeton: clavicula salo

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

f this series) this book is sometimes erroneously titled ars notoria. the notoria is a separate (and much more complex) work, the text of which was included (without its vitally important illustrations) as an appendix in one copy of the lemegeton. benjamin rowe ars nova 3 the first page of the ars nova eheie. kether. almighty god, whose dwelling is in the highest heavens: 1 haioth. the great king of heaven, and of all the powers therein: methratton. and of all the holy hosts of angels and archangels: reschith. hear the prayers of thy servant who putteth his trust in thee: hagalgalim. let thy holy angels be commanded to assist me at this time and at all times (sphere of the primum mobile) iehovah. god almighty, god omnipotent, hear my prayer: hadonat. command thy holy angels above the fixed

odiac) iehovah. god almighty, god omnipotent, hear my prayer: elohim. god with us, god be always present with us: binah. strengthen us and support us, both now and for ever: aralim. in these our undertakings, which we perform but as instruments in thy hands: zabbathai in the hands of thee, the great god of sabaoth. s. h.2 hesel3 thou great god, governor and creator of the planets, and of the host of heaven: hasmalim command them by thine almighty power: zelez to be now present and assisting to us thy poor servants, both now and for ever. k. s. elohim geber most almighty and eternal and ever living lord god: seraphim command thy seraphim: camael, madim to attend on us now at this time, to assist us, and to defend us from all perils and dangers. s. 1. the divine names in this section are all

and by that great power that led the children of israel into the land of canaan& by that great power that destroyed sonachoribs great host& by that great& almighty power of him that walked on the sea as on dry land& by that almighty power that raised the dead lazarus out of his grave& by that almighty power of the blessed& holy& glorious trinity that did cast the devil& all disobedient angels out of heaven into hell that thou thief return immediately& restore the goods again which thou hast stolen away, therefore in& by the names of the almighty god before rehearsed i charge thee, thou thief to restore the goods again immediately or else the wrath of god may fall upon thee& force thee to come immediately. amaythe meaning of masonry by w.l. wilmshurst foreword freemasonry has had many great

MEANING OF MASONRY

e, then, is a swift and comprehensive portrayal of the entrance of all men into, first, physical life, and second, into spiritual life; and as we extend congratulations when a child is born into the world, so also we receive with acclamation the candidate for masonry who, symbolically, is seeking for spiritual re-birth; and herein we emulate what is written of the joy that exists among the angels of heaven over every sinner who repents and turns towards the light. the first degree is also eminently the degree of preparation, of self-discipline and purification. it corresponds with that symbolical cleansing accorded in the sacrament of baptism, which, in the churches, is, so to speak, the first degree in the religious life; and which is administered, appropriately, at the font, near the ent

sked ourselves what that phrase and what that symbol imply. need i repeat that the building alluded to is not the edifice we meet in, but is our own selves, and that the sacred symbol at the centre of the roof and of the floor of this outward temple is but symbolic of that which exists at the centre of ourselves, and which was spoken of by the christian master when he proclaimed that" the kingdom of heaven is within you; that at the depths of our own being, concealed beneath the heavy veils of the sensual, lower nature, there resides that vital and immortal principle, which is said to" a llude to" the g.g. because it is nothing other than a spark of god himself immanent within us. over the old temples of the mysteries was deeper written the injunction" man, know thyself, and thou shalt kno

pendicular--the height of the human body -these are the indications by which our cryptic ritual describes the tomb of hiram abiff at the centre of ourselves. he is buried" outside the holy city" in the same sense that the posterity of adam have all been placed outside the walls of paradise, for" nothing unclean can enter into the holy place" which elsewhere in our scriptures is called the kingdom of heaven. what then is this" centre" by reviving and using which we may hope to regain the secrets of our lost nature? we may reason from analogies. as the divine life and will is the centre of the whole universe and controls it; as the sun is the centre and life-giver of our solar system and controls and feeds with life the planets circling round it, so at the secret centre of individual human l

e" exists within ourselves by developing which we may hope to regain our lost and primal stature. the second purpose of the craft doctrine is to declare the way by which that centre may be found within ourselves, and this teaching is embodied in the discipline and ordeals delineated in the three degrees. the masonic doctrine of the centre--or, in other words, the christian axiom that" the kingdom of heaven is within you--is nowhere better stated than by the poet browning" truth is within ourselves. it takes no rise from outward things, whate'er you may believe. there is an inmost centre in ourselves where truth abides in fullness; and to know rather consists in finding out a way whence the imprisoned splendour may escape than by effecting entrance for a light supposed to be without" brethr

her's body. and thus in the commonplaces of life, in which for those who have clean hearts there is nothing common or unclean but everything is sacred and symbolic, the act of physical birth is an image and a foreshadowing of that mystical rebirth and of that passing through a strait gate and a narro w way in a deeper sense, without which it is written that a man sha ll not enter into the kingdom of heaven. the regenerated man, the man who not merely in ceremonial form but in vital experience, has passed through the phases of which the masonic degrees are the faint symbol, is alone worthy of the title of master-mason in the building of the temple that is not made with hands but that is being built invisibly out of the souls of just men made perfect. not only in this world is this temple be

MICHAEL FORD BOOK OF CAIN

eor. he plunged to the depths of the earth, the darkest areas where no being of light dwelled. those who descended with azazel, whom is called lucifer by later ones only had glimpsed at the fire which azazel had shown unto them. the passed into the nightmare lands, where they felt lost as their fire was nearly extinguished. azazel woke still illuminated brightly, a dark star which beheld the fire of heaven. when the fire fell from the sky to the earth, did my father them perceive this world of flesh, that both spirit and the material plane were brought together in union. understanding that this fire was illuminated within, azazel felt a moment of triumph, that by perceiving the self and willing the being into stronger forms he was uniquely separate, isolate and beautiful. he stood up, weak

MICHAEL FORD WITCHMOON

scend to the highest aethyr. i call to the fire djinn who brought the spark to common clay that from the green and desert lands do i rise unto the company of the spirits of the air, to join in union with those of cunning fire spirits who illuminate in the flame of the sun! i do seek to go forth unto the angelic soul lucifer rising through my self emerald crowned bringer of light. i seek the gates of heaven and holy essence of the sun, that my spirit may become the essence of flame and creation. i shall go forth unto the empyrean gathering of the elphame to strengthen in the light of lucet azazel who brought us to the gates of becoming. i am both shadow and light, i shall go forth in dream and waking flesh infernal- the earthly demonic sabbat the descent of the luciferian self (spirit) unto

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

papyri (egyptian, the annals of cuauhtitlan(mayan, and others. atlantis was not a center ofadvanced human civiliza-tion, but was, rather, the cre-ation of and home to alienbeings that colonized theearth. there are over 30,000texts from all over the worldthat speak of this visitation,and these are only thosetexts that have remainedintact throughout the millen-nia.y outh by thomas colefrom the end of heaven2atlantis, alien visitation, and genetic manipulation atlantis, a name recorded in various permutations by hundreds of cultures, has beencalled: antilla, amenti, arallu, attala, atvantika, aztlan, azatlan, atlantia, atli,asgard, avalon, arcadia, arktos, agartha, shangri-la, hyperborea, tula, rutas,thule, hesperides, hy-brasil, to mention a few. it was the original elysian fields. thecelts

earth'ssovereignty was violated by one contingent of ancient visitors. these beings werenamed the nephilim (those who were cast down. there are many names that havecome down to us that were used to describe the visitors. some of these are: anakim,rephaim, djinn, giants, titans, fallen angels, the watchers, the els, the ari, elders,atlantis, alien visitation, and genetic manipulation3 from the end of heaven sons of zadok, sons of seth, the uranids, cyclopeans, promethians, olympians, theelect, asuras, the illies, fomorians, the necromancers, rayless ones, bent ones, thedogons, dagons, the ana, amaraka, nagas, the rakshasas, dragon kings, naddred,the brotherhood of the snake, and the serpent people. they were also referred to asthe djedhi (see jedi. the bible takes the position that the neph

were giants in the earth in those days;and also after that, when the sons of godcame in unto the daughters of men, and theybear children to themthe mighty men whichwere of old, men of renown (genesis, chap-ter 6-8) they come from a far country, from the end ofheaven (isaiah 13:3)who are these that fly in a cloud, as the dovesto their windows (isaiah 9:8) lucifers fall by gustave dorefrom the end of heaven4atlantis, alien visitation, and genetic manipulation atlantis, alien visitation, and genetic manipulation5 chapter 2earth s first delugego and cut off tiamat s life, and let the winds convey her blood to secret places.(the enuma elish)we read from various sources that approximately 50,000 years ago a certain planetarybody in our own solar system was mysteriously destroyed. this body has

wood; and many men died of the water ,because they were made bitter (rev 8:7 9:1) atlantis, alien visitation, and genetic manipulation7 earths first deluge and the fourth angel sounded and a third part of the sun was smitten and the third part of themoon and the third part of the stars, so as the third part of them was darkened (rev 8:7 9:1)and i beheld and heard an angel flying through the midst of heaven, saying with a loudvoice, woe, woe, woe, to the inhabitants of the earth (rev 8:7 9:1) for this they are willingly ignorant of..the world that then was, being overflowed withwater, perished (2 peter 3:5) celtic records also speak of the deluge: i have been in the bark of dylan, son of the wave, when the waters rose as lances, fallingdown from the skies, into the exposed abyss (book of ta

occupied most of what is today russia had entirelyemptied its basin. its waters became the mediterranean, and the caspian and blackseas. the waters of the planet tiamat, after pouring into our atmosphere, helped tosubmerge the continents and eventually became the great oceans we have today. andso, the great pre-diluvian civilizations once occupying these continents were gone for-ever. the pillars of heaven were broken-the earth shook to its foundations-the heavens sunk lowertowards the north- the sun, the moon and the stars, changed their motions-the earth fell topieces, and the waters enclosed within its bosom burst forth with violence and overfloweditthe grand harmony of nature was disturbed (from astronomical revelations by larrybrian radka. the quiche indians of guatemala recorded this

MICHAEL W FORD THE VAMPIRE GATE

f zohak and the ten adominations of akht jadu display therein the very foundation of this work, the luciferian path and the key to the gates of hell and heaven. heaven and hell are indeed spiritual realities, yet also physical sensations. by achieving and devouring we may reach the heights of both, which equally are powerful. remember the deific force of ahriman, so sought to break open the gates of heaven and devour his brother ahura mazda, the sun. morals morality changes based on culture and time. what is amoral now will not be 50 years from now. do not harm those who have not crossed you, respect animals and children as both hold a strong sense of honesty. guilt if you think through an action, and are compelled to take it feel no guilt. guilt is an emotion which drains your energy as w

MICHAEL WYNN THE SOUL TRAVELERS

d all of nimrod s laborers to abruptly speak different languages. from there, the people dispersed to every corner of the globe. this story, like the flood, has many parallels outside of the bible. the aztec people of mexico say that at one time giants of deformed stature once possessed the land. arrogant were these giants, who endeavored to build a tower so as to reach the heavens. when the lord of heaven looked upon the haughty ambition of the earth-dwellers, he sent down his minions to confound them. this action caused the builders of the tower to go their separate ways and disperse across the earth. and then there s the savior. a character who, similar to the flood, seems like an imprint in the mind that was left by a dream- yet a pleasant dream this time. the wanderer, the civilizer

s, the astral and material planes. others speak of only 4 partitions of the universe: the abyss, the heavens, the astral, and the earth. others still speak of 4 partitions: hell (infernal, heaven, the astral, and the material. the cross-sections that occultists have divided the universe differs, but there is general agreement regarding the function, and nature of the separate worlds. the concepts of heaven and hell are usually thought of as exclusively christian, but this is far from the truth. every religion and mythology out there makes reference to the heavens, the earth, and the underworld. in regards to the heavens, it is often described as an extra dimension that does indeed have the semblance of space and time. satan and the angels, for instance, are spoke of as approaching the thro

similar to how your guardian angel, guardian demon, and spirit are 3 aspects of you; one of those aspects is good and pure, another is dark and selfish, and your fleshly manifestation is another aspect of you that stands between the two. yahweh [5.1] this is the most-high god, jehovah, the god of israel. he is also zeus, jupiter, osiris, and ahura mazda. he is the archon (angel) emperor, the king of heaven, and the father of the elohim. he is said to be the true father of the arch-angels michael, gabriel, uriel, raphael, and satanael (satan. although in some accounts, satan is his brother. these sons of god are commonly equated with the children of jehovah; zeus is also said to have plenty offspring. modern-day satanists often remark that satan successfully stole yahweh s creative power, a

oul travelers" 82 earth. perish the thought! this satan character has a name in every religion and mythology on the planet and, because of spiritual merging that i just spoke about, may be connected with multiple gods in the same tradition. satan is spoke of as he who was instrumental in the war against the titans, and once sat beside the throne of god, but desired it so much that he was cast out of heaven. satan is called shaitan and iblis by muslims, set and seker by the egyptians, samael by the hebrews, and ahriman by the persians. satan is the god who carries away the soul. a well-known symbol, that of the all-seeing eye, is related to satan and has been called the eye of set. satan is a god of the setting sun and is therefore often symbolized by a black sun, or a sun that is in total

y. and of coarse you have the aforementioned pemba, who was expelled from heaven after stealing male seeds from the gods and spread those corrupted seeds upon the earth. prometheus stole fire, which is symbolic for the male creative principle, whereas pemba stole male seeds. it was satan, speaking through the mouth of azazel, that deceived eve in the garden of eden. after his fall from the throne of heaven, lucifer led the other angels to the black void of the universe, and declared this chaotic dimension their new home. this chaotic universe these fallen angels inhabited, a place called hell by most, was ever-changing; the things contemplated on in the minds of the angels came instantly into being. this chaotic realm became a reflection of the collective consciousness of the fallen angels

MICHAEL W FORD NOX UMBRA

nt behaviour abhorrently disgusting. yet christians still view our walk as the opposite of what it actually is! a luciferian loves life, seeks to strengthen it by self-perception devoid of unnecessary egotistical thought. the sethian/luciferian understands life is a great opportunity to come into being as something greater. the primal sense of dissatisfaction was with lucifer/azazel from the time of heaven, having all the beauty around him was nothing without self-respect and freedom. the price was painful, and dark. alas, in this darkness was found a light- the black flame of individual being. the vampyre sorcerer indeed loves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we c

MOODY RAYMOND A LIFE AFTER LIFE

ge. man has with him the memory of all these things when he comes into another life, and is successively brought into all recollection of them. all that he had spoken and done. are made manifest before the angels, in a light as clear as clears as day. and. there is nothing so concealed in the world that it is not manifested after death. as if seen in effigy, when the spirit is viewed in the light of heaven. swedenborg describes too the "light of the lord" which permeates the hereafter, a light of ineffable brightness which he has glimpsed himself. it is a light of truth and of understanding. so again in the writings of swedenborg, as before in the bible, the works of plato, and the tibetan book o f the dead, we find striking parallels to the events of contemporary near-death experiences. t

MORALS AND DOGMA

in gerund _roborando--strengthening. the former word also means _he will establish, or _plant in an erect position--from the verb [hebrew _kun, he stood erect. it probably meant _active_ and _vivifying energy_ and _force; and _boas, stability, permanence, in the _passive_ sense. the dimensions of the lodge, our brethren of the york rite say "are unlimited, and its covering no less than the canopy of heaven "to this object" they say "the mason's mind is continually directed, and thither he hopes at last to arrive by the aid of the theological ladder which jacob in his vision saw ascending from earth to heaven; the three principal rounds of which are denominated faith, hope, and charity; and which admonish us to have faith in god, hope in immortality, and charity to all mankind" accordingly

hs. the fellow-craft is especially taught by this not to become wise in his own conceit. pride in unsound theories is worse than ignorance. humility becomes a mason. take some quiet, sober moment of life, and add together the two ideas of pride and man; behold him, creature of a span, stalking through infinite space in all the grandeur of littleness! perched on a speck of the universe, every wind of heaven strikes into his blood the coldness of death; his soul floats away from his body like the melody from the string. day and night, like dust on the wheel, he is rolled along the heavens, through a labyrinth of worlds, and all the creations of god are flaming on every side, further than even his imagination can reach. is this a creature to make for himself a crown of glory, to deny his own

gonies of calamity, it is indispensable to the salvation of the state. put it upon the track with the showy and superficial, the conceited, the ignorant, and impudent, the trickster and charlatan, and the result shall not be a moment doubtful. the verdicts of legislatures and the people are like the verdicts of juries--sometimes right by accident. offices, it is true, are showered, like the rains of heaven, upon the just and the unjust. the roman augurs that used to laugh in each other's faces at the simplicity of the vulgar, were also tickled with their own guile; but no augur is needed to lead the people astray. they readily deceive themselves. let a republic begin as it may, it will not be out of its minority before imbecility will be promoted to high places; and shallow pretence, getti

overs a house with slates is called a _healer. wherefore, to"_heal" means the same thing as to"_tile--itself symbolic, as meaning, primarily, to _cover_ a house with _tiles--and means to _cover, hide, or _conceal. thus language too is symbolism, and words are as much misunderstood and misused as more material symbols are. symbolism tended continually to become more complicated; and all the powers of heaven were reproduced on earth, until a web of fiction and allegory was woven, partly by art and partly by the ignorance of error, which the wit of man, with his limited means of explanation, will never unravel. even the hebrew theism became involved in symbolism and image-worship, borrowed probably from an older creed and remote regions of asia--the worship of the great semitic nature-god al

mit of trials, in the fine allegory of cebes. the grand arcanum makes him master of gold and the light, which are at bottom the same thing, he has solved the problem of the quadrature of the circle, he directs the perpetual movement, and he possesses the philosophical stone. here the adepts will understand us. there is neither interruption in the toil of nature, nor gap in her work. the harmonies of heaven correspond to those of earth, and the eternal life accomplishes its evolutions in accordance with the same laws as the life of a dog "god has arranged all things by weight, number, and measure" says the bible; and this luminous doctrine was also that of plato. humanity has never really had but one religion and one worship. this universal light has had its uncertain mirages, its deceitful

MOTTA MARCELO THE COMMENTARIES OF AL

nection with the "wizard amalantrah, etc (samuel bar aiwaz) identifies them with anu and adad, the supreme mother and father deities of the sumerians. taken in connection with the aiwaz identifications, this is very striking indeed (this last sentence was added because a.c. was convinced that aiwass was the being worshipped under this name by the ancient sumerians) 2. the unveiling of the company of heaven. this verse is to be taken with the next. the 'company of heaven' is mankind, and its 'unveiling' is the assertion of the independent godhead of every man and every woman! further, as khabs (see verse 8) is "star, there is a further meaning: this book is to reveal the secret self of a man, i.e, to initiate him (or of a woman, and initiate her. as to the meaning of the verses, there are a

reaching a certain grade. it is exactly as described. of course, a.c 'knew' who he was, since he called himself, and had been first called so by his own mother, 666 from childhood. see liber iv. part iv. 27. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: 0 nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous! there are several secret meanings, all of a technical nature, in this passage; it is unnecessary to dwell on them, since they become clear to earnest seekers during training. one thing, however, is better said here, and has to do with the vampire. at some

is very difficult point. nor should aspirants fall into the mistake of believing that it is their duty to aspire to her. their duty is to do their will, and nothing else. if it is thy will to seek her, do so. if it isn't, do thy will. the grades are three, and 'they also serve who stand and wait. besides, she is everywhere. 33. then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! law, in the common sense of the word, should be a formulation of the customs of a people, as euclid's propositions are the formulation of geometrical facts. but modern knavery conceived the idea of artificial law, as if one should try to square the circle by tyranny. legislators try to force the people to chang

ness. i quote in this connection liber lxv, ii, 17-25, one of several similar passages in our holy books "be strong" we need healthy robust bodies as the mechanical instruments of our souls. could paganini have expressed himself on the 'fiddle for eighteen pence' that some one once bought when he was 'young and had no sense? each of us is hadit, the core of our khabs, our star, one of the company of heaven; but this khabs needs a khu or magical image, in order to play its part in the great drama. this khu, again, needs the proper costume, a suitable 'body of flesh, and this costume must be worthy of the play. we therefore employ various magical means to increase the vigour of our bodies and the energy of our minds, to fortify and to sublime them. the result is that we of thelema are capabl

e: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fresh blood. meal: ordinary wheaten flour. leavings: the "beeswing" of port should be good. oil of abramelin: take eight parts of oil of cinnamon, four of oil of myrrh, two of oil of galangal, seven of olive oil. 24. the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what. a: menstrual blood. b: possibly "dragon's blood. these two kinds of 'blood' are not to be confused. the student should be able to discover the sense of this passage by recollecting the qabalistic statement that "the blood is the life, consulting book 4 part iii, and applying the knowledge whic

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

, which to us, who know them to be the result of certain well-ascertained laws of nature, are so familiar as to page 8 excite no remark, were, to the early greeks, matter of grave speculation, and not unfrequently of alarm. for instance, when they heard the awful roar of thunder, and saw vivid flashes of lightning, accompanied by black clouds and torrents of rain, they believed that the great god of heaven was angry, and they trembled at his wrath. if the calm and tranquil sea became suddenly agitated, and the crested billows rose mountains high, dashing furiously against the rocks, and threatening destruction to all within their reach, the sea-god was supposed to be in a furious rage. when they beheld the sky glowing with the hues of coming day they thought that the goddess of the dawn, w

olved themselves into two widely different substances, the lighter portion of which, soaring on high, formed the sky or page 10 firmament, and constituted itself into a vast, overarching vault, which protected the firm and solid mass beneath. thus came into being the two first great primeval deities of the greeks, uranus and ge or gaa. uranus, the more refined deity, represented the light and air of heaven, possessing the distinguishing qualities of light, heat, purity, and omnipresence, whilst gaa, the firm, flat,[1] life-sustaining earth, was worshipped as the great all-nourishing mother. her many titles refer to her more or less in this character, and she appears to have been universally revered among the greeks, there being scarcely a city in greece which did not contain a temple erect

eration that her name was always invoked whenever the gods took a solemn oath, made an emphatic declaration, or implored assistance. uranus, the heaven, was believed to have united himself in marriage with gaa, the earth; and a moment's reflection will show what a truly poetical, and also what a logical idea this was; for, taken in a figurative sense [12]this union actually does exist. the smiles of heaven produce the flowers of earth, whereas his long-continued frowns exercise so depressing an influence upon his loving partner, that she no longer decks herself in bright and festive robes, but responds with ready sympathy to his melancholy mood. the first-born child of uranus and gaa was oceanus,[2] the ocean stream, that vast expanse of ever-flowing water which encircled the earth. here w

fanciful conclusion, which a very slight knowledge of the workings of nature proves to have been just and true. the ocean is formed from the rains which descend from heaven and the streams which flow from earth. by making oceanus therefore the offspring of uranus and gaa, the ancients, if we take this notion in its literal sense, merely assert that the ocean is produced by the combined influence of heaven and earth, whilst at the same time their fervid and poetical imagination led them to see in this, as in all manifestations of the powers of nature, an actual, tangible divinity. page 11 but uranus, the heaven, the embodiment of light, heat, and the breath of life, produced offspring who were of a much less material nature than his son oceanus. these other children of his were supposed to

floating between aether and aer. gaa also produced the mountains, and pontus (the sea. she united herself with the latter, and their offspring were the sea-deities nereus, thaumas, phorcys, ceto, and eurybia. co-existent with uranus and gaa were two mighty powers who were also the offspring of chaos. these were erebus (darkness) and nyx (night, who formed a striking contrast to the cheerful light of heaven and the bright smiles of earth. erebus reigned in that mysterious world below where no ray of sunshine, no gleam of daylight, nor vestige of health-giving terrestrial life ever appeared. nyx, the sister of erebus, represented night, and was worshipped by the ancients with the greatest solemnity. uranus was also supposed to have been united to nyx, but only in his capacity as god of light

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

es of northern germany were not represented in strasbourg or ratisbonne. these lodges added their voice of support to the revision at an assembly held in torgau in 1462 by crafting ordinances that were described simply as reproductions of the strasbourg statutes established on the ancient foundations instituted "by the holy martyrs crowned in the honor and glory of the holy trinity and mary queen of heaven."10 a second masonic assembly, also convoked by the grand lodge of strasbourg, was held in ratisbonne in 1464. along with discussing general lodge business, including reports on buildings then under construction, the assembly gave more precise definition to the rights and attributions of the four existing grand lodges (in cologne, strasbourg, vienna, and bern) and named the master builde

ersal macrocosm and the human microcosm. this is the basic model of the christian church. no other religious edifice has as simply and eloquently expressed the immemorial symbolism of the temple consecrated to the godhead. its perfection was reached in the romanesque church, in the outline of its basic plan in squares and cupolas, sacred architecture's classic vocabulary for symbolizing the union of heaven and earth, the the uncreated and the created. it is easy to see how the instruments used to depict the circle and the square, the compass and the square, were invested with an identical symbolic meaning. it is in this very broad sense that the reconstruction of solomon's temple was understood. likewise, jerusalem was not merely the city in palestine where the crusaders gathered. this was

ONYX TABLET OF SET

is it set ordering us to speak? why is it part of the iii* experience? set is connected with two rites of rebirth in egypt, the heb-sed (or national rebirth, and the opening of the mouth (individual rebirth. in the later ceremony, a doubled-headed knife (the pss-kf knife which egyptologist ann macy roth has recently demonstrated to represent the forked tail of set) made of iron (bia-en-pet "metal of heaven" since most pre-xviii dynasty iron in egypt was of meteoric origin) was used to pry open the mouth of a corpse or animate a statue. set himself was said to have opened the mouths of the gods. onyx tablet: ot.i.4.1 temple of set author: don webb iv date: may 20, 1994 ce revision: html revision: august 8, 1999 ce i see the priesthood as being the experience of having set open our mouths. t

PHILIP NEIL MYTHS LEGENDS EXPLAINED

t the gods created the warrior enkidu to be a comrade equal to him in strength. they fought each other furiously on their first encounter, then became very close companions and went together to the great forest to kill humbaba, the great evil. on his return, the goddess ishtar, seeing his beauty, asked gilgamesh to marry her, but he refused. furious, she demanded that her father anu create a bull of heaven to ravage the land. but enkidu and gilgamesh struck it dead. at that, the gods decided that one of the heroes must pay and enkidu fell ill and died. weeping, gilgamesh set out to find utnapishtim, the ancestor of mankind, to ask him why we must all die. he traveled beyond the ends of the earth to find him and on his way back found a plant that returned youth to the old. but as he stopped

rom mud and spit, had a rough and hairy body, and grew up in the forest with the animals, knowing nothing of mankind. the gods who created gilgamesh gave him a perfect body. shamash, the sun god, gave him beauty, and adad, the storm god, gave him courage. until the gods created enkidu to curb his arrogance and be his companion, no one could surpass his strength. after killing humbaba and the bull of heaven, the god anu said that either enkidu or gilgamesh must die as a punishment. the gods ea and enlil agreed so, despite the pleas of shamash the sun god (to whom the heroes had sacrificed the bull s heart, enkidu was marked for death. he fell ill, forewarned of death by a dream in which he was seized by a black bird and taken down to the house of dust the palace of erishkegal, the queen of

n. when the raven did not return, utnapishtim knew it had found a resting place and the waters were subsiding. in thanks, he lit a fire to make a sacrifice to the gods. enlil was furious when he smelled the smoke, but wise ea interceded, and enlil made utnapishtim and his wife immortal; they are the ancestors of all humanity. ishtar, goddess of love the goddess ishtar (or inanna) was the mistress of heaven, a powerful goddess of both love and war. her first consort was her brother tammuz (see p. 33. when tammuz died, ishtar descended to the underworld to wrest the power of life and death from her sister, the dread ereshkigal. leaving her servant papsukal with orders to rescue her if she did not return, ishtar descended into the dark land. she started full of bold defiance, shouting at the

led everything he touched, and rejoiced as he did so. my victory is perfect, he crowed. i have fouled the world with filth and darkness, and made it my stronghold. i have dried up the earth, so that the plants will die, and poisoned gayomart, so he will die. old age these elderly people are approaching the day when they must cross the cinvat bridge, the bridge of judgment, to reach either the joy of heaven or the horrors of hell, according to their acts and consciences. the bridge is wide for the faithful, but narrow as a needle for the sinner. the birth of ahura mazda and ahriman this silver plaque from luristan, from the eighth century bce, shows the twins, ahura mazda and ahriman, emerging from the body of zurvan, the supreme god and personification of time. on either side stand figures

rworld. cronos, whose name means time, castrated his father uranus with a sickle. t he gods of the ancient greeks lived at the top of mount olympus, the highest peak in greece. later their home was conceived of as a heaven in the skies. from olympus, the gods loved, quarrelled, watched the world, and helped and hindered mortals according to their whims. presided over by zeus (roman jupiter, ruler of heaven and earth, there were many gods and immortals of whom 12 are usually regarded as the most important: aphrodite (venus, apollo (apollo, ares (mars, artemis (diana, athena (minerva, demeter (ceres, dionysus (bacchus, hephaestus (vulcan, hera (juno, hermes (mercury, hestia (vesta, and poseidon (neptune. hades (pluto, zeus brother, ruled the underworld. these olympian gods succeeded earlier

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

r the flag of lucifer. nothing would stand in the way of individual freedom and the light of godhood; nothing is the basis for destruction and the beginning of creation. the morning star was rising, angelic hosts feared these bright beings. finally the holy angel michael (who will prove useful in healing magick) and his great horde overpowered the luciferian spirits. they were cast from the gates of heaven towards the earth. along with them fell the nephilim. descending, the spirits lost all perception of time and space; knowing the great loss that had occurred. lucifer awoke before the others. his crown, shattered; lost with the thronefight of godhood was somewhere upon this earth. lucifer stood erect, gathering his surroundings and sense of self "i stand and emerge yet still, born of god

erect, gathering his surroundings and sense of self "i stand and emerge yet still, born of god yet unto only myself. the secrets of the universe shall be mine and the hidden light is destined" the other angels still remained unconscious, threatening to enter the great abyss of non-form if such would remain for any period of time "i call ye forth to awake and arise as yourselves, gods in the light of heaven. hell is ours yet we must make a heaven within ourselves. the universe is kind and all we shall ever need will be provided as long as we are here to take it. stand up and join with me. the world can be ours under our light..awake" the fallen seraphim began to rise and take shape. they would scatter unto the various parts of the earth and abyss. from the ashes must the gods and goddesses

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

understanding, but rather, is worshiping his false delusions and imaginations, and ultimately himself. this is tantamount to avodah zarah (idolatry, and is a grave error. this "service, as with every form of avodah zarah (idolatry, results in an increased awareness of self, which causes him to fall to his lusts and desires. in short, he has no sublimation to g-d, and completely casts off the yoke of heaven. he who has tasted true divine service will have complete disdain and contempt for this coarse and alien worship. the more attached and connected he is to g-d, through true service, the more will he despise and be disgusted by this false and strange worship which is the antithesis of g-dliness. divine excitement or alien service in order to differentiate between holy and unholy excitemen

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

ct of coupling, like a bride enters the canopy. the arizal now returns to the discussion of the creation of the gman h of beriah and the gman h of asiyah. 5 genesis 1:31. 6 zohar chadash, midrash rut, 7 chambers of purgatory; midrash hane felam, bereishit, na faseh adam. the arizal on parashat bereishit (2) 24 the torah continues [after the account of the first sabbath] gthese are the generations of heaven and earth when they were created [on the day that g-d made earth and heaven. h7 it here informs us that when the gman h of beriah was created the gman h of asiyah was also made. this is because both verbs, gcreated h and gmade, h are used in this verse. this occurred because the [world of] beriah is alluded to by the letter hei [of the name havayah, and the letter hei is always double, s

nd nukva) this is the permutation of the name havayah that reads yud-hei-hei-vav, the [second] hei preceding the vav. the two hei fs represent ima and her daughter, the latter being the doubled hei. afterwards, however, because of the primordial sin, the latter hei descended below [the vav, and [the name havayah] became yud-hei-vav-hei. this is the meaning of the verse, gthese are the generations of heaven and earth c h i.e, of z feir anpin and nukva of beriah. g cwhen they were created h clearly refers to the world of beriah. the word for gwhen they were created h [behibaram] is written with a small hei because these [partzufim] were created by malchut of atzilut, which is indicated by the small hei. behibaram: beit-hei-beit-reish-alef-mem. the hei, as we said, indicates malchut. the fact

existence back to their source offers the promise of renewal, purification, and rejuvenation, but the price is the potential destruction of the gworld h or gcivilization h we have carefully constructed to serve our own ends. this is the mystical meaning of the verse, gall the wellsprings of the abyss split open c h8 referring to the states of gevurah in rachel [i.e, nukva, g cand the storehouses of heaven were opened, h referring to yesod of ima, located in gheaven, h i.e, the top third of tiferet. in this context, the lower waters, the abyss, are the feminine waters of nukva, and the upper waters, the storehouses of heaven, are the waters of yesod of ima. gheaven h is often associated with tiferet, as contrasted to gearth, h which indicates malchut. the words for gand the storehouses c h

e the waters of yesod of ima. gheaven h is often associated with tiferet, as contrasted to gearth, h which indicates malchut. the words for gand the storehouses c h may be seen as 15+ 200, referring to the 200 regressive manifestations of the name elokim. the rest of the letters, together with the kolel, are 15; these are the 15 letters of the regression of elokim. the phrase gand the storehouses of heaven were opened h is composed of 15 letters. if we consider the reish of the word for gstorehouses h (arubot) separately, this leaves 14 letters. 14 plus the kolel (1) is 15. we saw above that the numerical value of the regression of the name elokim is 200, and if we count the letters used in this regression we see that they are 15 in number. 200 is the numerical value of the letter reish. t

of creation (completed on the sixth day) is dependent on the acceptance of the torah by the jewish people. without this acceptance, the world fs existence is unnecessary, or pointless, and therefore until the torah was given the world fs existence was unstable and precarious.14 this is indicated in the verse, gwere it not for my covenant by day and by night, i would not have established the laws of heaven and earth, h meaning, were it not for the observance of the torah by the jewish people day and night, g-d would have no purpose for the world and its laws of nature. here, gby day h is taken to refer to abraham, since the world was plunged in spiritual darkness until abraham, and gabraham began to shine light. h15 the covenant g-d made with abraham was that he would make him the progenit

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ife, and i may now add a word or two concerning the further directions which are orally imparted to the can40 the golden dawn didate after his admission. the prime factor towards success in that exercise is to imagine that the astral form is capable of expansion, that it grows tall and high, until at length it has the semblance of a vast angelic figure, whose head towers amongst the distant stars of heaven. when this imaginative expansion of consciousness produces the sense that the height is enormous, with the earth as a tiny globe revolving beneath the feet, then above the head should be perceived or formulated a descending ray of brilliant light. as the candidate marks the head and then the breast, so should this brilliance <76> descend, even down to his feet, a descending shaft of a gi

of the year as a king traversing his dominions, and they are in the heart of man as a king in warfare. and the twelve loaves are the images of those ideas, and are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, syrnbolised by the letter heh, the first of the simple letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelve stars. these twelve circles further represent the 12 foundations of the holy city of the apocalypse, while in christian symbolism the sun and the twelve signs are referred to christ and his twelve apostles <62

emnly pledge yourself to theoricus ritual 157 maintain the same tri secre regarding the mysteries of the <74> 32nd path of the d=b r a ozf t heoricus, which you have already sworn to maintain regarding those of the preceding grades? zelator i do (kenu: gives back cross to zelator) hiero then you will stretch out your hand, holding the cubical cross towards heaven and say "i swear by the firmament of heaven" this is done- zelator repeating the words. hiero let the hood-wink be removed. done. hegemon returns to his place in the south. k e w is now in charge of zelator. hiero stretch forth your right hand, holding the cubicle cross towards the east, in the position of the zelator sign, saying 'zet the powers of air witness my pledge (done) hiero (knocks) facing you are the portals of the 31st

ern collects the fan, lamp, cup and salt and replaces them in their right places on the altar, round the diagram. hiero (holding cubical cross) the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of 22 squares externally, thus referring to the 22 letters that are placed thereon. twenty-two are the letters of the eternal voice, in the vault of heaven; in the depth of earth; in the abyss of water; in the all- presence of fire. heaven cannot speak their fullness- earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them in water. he hath whirled them aloft in fire. he hath sealed them in the air of heaven. he hath distributed them through the planets. he hath assigned unto them the twelve constellations

moves the seat of practicus to the north, and leads practicus to the east of altar, where he stands facing west. hierophant goes to the west before the tablet of water. all face west- members arranging themselves in balanced disposition, facing west <119> hiero (knocks) let us rehearse the prayer of the undines or water spirits! terrible king of the sea, thou who holdest the keys of the cataracts of heaven, and who enclosest the subterranean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring. thou who openest the sources of the rivers and of the fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of the plants. we adore thee and we invoke thee. speak thou unto us, thy mobile and changeful 180 the golde

RELIGIOUS TENANTS OF THE YEZIDI

refrom on every side. and i am he that brought down an authentic verity- a book whereby i will guide the prudent ones. and i am he that enacted a powerful law, and its promulgation was my gift. and i am he that brought from the fountain water limpid and sweeter than all waters; and i am he that disclosed it in my mercy, and in my might i called it the white [fountain] and i am he to whom the lord of heaven said: thou art the ruler and governor of the universe. and i am he who manifested some of my wonders, and some of my virtues are seen in the things that exist. and i am he to whom the flinty mountains bow, they are under me, and ask to do my pleasure. and i am he before whose majesty the wild beasts wept; they came and worshipped and kissed my feet. i am adi of the mark, fr. 2 a wanderer

RITE OF THE OPPOSER

ate is my centre without position. magick is my force: energy beyond limitation. my body is transition: from now unto now. my words encipher me and create possibilities; as i speak so these words ensorcel reality. as i cease- so doth all- but the design of which i speak. as i cease- so doth all- but that which i am. formula of the opposer: as the dragon doth coil about the infinite, and the wheel of heaven doth turn upon its heart, so let all revolve upon this point. as the circle doth turn through the seasons of change, so now do i turn, as the axis of fate, to manifest the word of mine own self-overcoming: in the day of mine offering there is no-one and no-thing whom i will not sacrifice. in the day of my becoming there is noone and no-thing whom i will not transcend. in the day of mine

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

icated its sources and analysed in a few words its chief memorials. the present division of our work refers only to the science, but magic, or rather magical power, comprehends two things, a science and a force: without the force the science is nothing, or rather it is a danger. to give knowledge to power alone, such is the supreme law of initiations. hence did the great revealer say `the kingdom of heaven suffereth violence, and the violent only shall carry it away' the door of truth is closed, like the sanctuary of a virgin: he must be a man who would enter. all miracles are promised to faith, and what is faith except the audacity of will which does not hesitate in the darkness, but advances towards the light in spite of all ordeals, and surmounting all obstacles? it is unnecessary to re

to a divine grace in heaven and a good work on earth; every grace of god manifests a truth, and produces one or many acts; reciprocally, every act affects a truth or falsehood in the heavens, a grace or a punishment. when a man pronounces the tetragram say the kabalists the nine celestial realms sustain a shock, and then all spirits cry out one upon another: who is it thus disturbing the kingdom of heaven? then does the earth communicate unto the first sphere the sins of that rash being who takes the eternal name in vain, and the accusing word is transmitted from circle to circle, from star to star, and from hierarchy to hierarchy. every utterance possesses three senses, every act has a triple range, every form a triple idea, for the absolute corresponds from world to world by its forms

characters of the primitive alphabet, signifying both principles and numbers, are called the ten sephiroth by the masters in kabalah. the sacred tetragram, drawn in the following manner, indicates the number, source and correspondence of divine names. to this name of jotchavah, written by these four-and-twenty signs, crowned with a triple flower of light, must be referred the twenty-four thrones of heaven and the twenty-four crowned elders in the apocalypse. in the kabalah the occult principle is called the ancient, and this principle, multiplied and, as it were, reflected in secondary causes, creates images of itself that is to say, so many ancients as there are diverse conceptions of its unique essence. these images, less perfect in proportion as they are removed farther from their sour

deformed ancient, who is termed vulgarly the devil. hence an initiate has been bold enough to say: the devil is god, as understood by the wicked; while another has added, in words more bizarre but no less energetic: the devil is composed of god's ruins. we may sum up and explain these strikingly novel definitions by remarkthe kabalah 47 ing that in symbolism itself the demon is an angel cast out of heaven for having sought to usurp divinity. this belongs to the allegorical language of prophets and makers of legends. philosophically speaking, the devil is a human idea of divinity, which has been surpassed and dispossessed of heaven by the progress of science and reason. among primitive oriental peoples, moloch, adramelek, baal, were personifications of the one god, dishonoured by barbarous

ian world. the laugh is indeed with judas, who can congratulate himself upon not having slept like st. peter. in archaic writings preceding the captivity, the hebrew tau was cruciform, which confirms further our interpretation of the twelfth symbol of the kabalistic tarot. the cross, which produces four triangles, is also the sacred sign of the duodenary, and on this account it was called the key of heaven by the egyptians. so etteilla, confused by his protracted researches for the conciliation of the analogical necessities of this symbol with his own personal opinion, in which he was influenced by the erudite court de gebelin, placed in the hand of his upright hanged man, by him interpreted as prudence, a hermetic caduceus, formed by two serpents and a greek tau. seeing that he understood

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

upon her sisters; clothed in her glittering robe, her forehead crowned with diamonds, she smiles as she chants her morning and evening canticle; she enjoys an eternal repose which nothing can disturb, and moves solemnly forward without departing from the rank assigned her among the sentinels of light. but the wandering comet, dishevelled and of sanguinary aspect, plunges hurriedly from the depths of heaven and flings herself athwart the peaceful spheres, like a chariot of war between the ranks of a procession of vestals; she dares to face the burning spears of the solar guardians, and, like a bereft spouse who seeks the husband of her dreams during widowed nights, she penetrates even unto the inmost sanctuary of the god of day; again she escapes, exhaling the fires which consume her and tr

evil have we wrought thee? and why, instead of wandering wildly, dost thou not fix thy place like us in the court of the sun? why dost thou not chant with us the evening hymn, clothed like ourselves in a white garment, fastened at the breast with a diamond clasp? why float thy tresses, adrip with fiery sweat, through the mists of the night? ah, wouldst thou but take thy place among the daughters of heaven, how much more beautiful wouldst thou be! thy face would burn no longer with the toil of thine incredible flights; thine eyes would be clear, thy smiling countenance white and red like that of thy happy sisters; all the stars would know thee, and, far from fearing thy flight, would rejoice at thine approach; for then thou wouldst be made one with us by the indestructible bonds introducti

god's beacon; i am the messenger of the suns, and i renew my strength continually in their burning heat, that i may dispense it on my journey to young worlds which have as yet insufficient warmth, and to ancient stars which have grown cold in their solitude. if i weary in my long travellings, if my beauty be less mild than thine own, and if my garments are not unspotted, yet am i a noble daughter of heaven, even as thou art. leave me the secret of my terrible destiny, leave me the dread which surrounds me, curse me even if thou canst not comprehend; i shall none the less accomplish my work, and continue my career under the impulse of the breath of god! happy are the stars which rest, which shine like youthful queens in the peaceful society of the universe! i am the proscribed, the eternal

en, it would be the slave and victim of the light, and would cease to see in order to escape the torment. thus, created intelligence is not happy in affirming god, except by its liberty to deny him. now, the intelligence which denies, invariably affirms something, since it is asserting its liberty. it is for this reason that blasphemy glorifies god and that hell was indispensable to the happiness of heaven. were the light unrepelled by shadow, there would be no visible forms. if the first angels had not encountered the depths of darkness, the child-birth of god would have been incomplete, and there could have been no separation between the created and essential light. never would intelligence have known the goodness of god if it had never lost him. never would god's infinite love have shon

would be no visible forms. if the first angels had not encountered the depths of darkness, the child-birth of god would have been incomplete, and there could have been no separation between the created and essential light. never would intelligence have known the goodness of god if it had never lost him. never would god's infinite love have shone forth in the joys of his mercy had the prodigal son of heaven remained in the house of his father. when all was light, there was light nowhere; it filled the breast of god, who was labouring to bring it forth. and when he said: elet there be light! f he permitted the darkness to repel the light, and the universe issued from chaos. the negation of the angel who at birth refused slavery constituted the equilibrium of the world, and the motion of the

ROBERT KIRK WALKER BETWEEN WORLDS

sympathetic powders, which they suppose may have some such words accompanying [them, and aiding the natural and sympathetic application [such words are believed to] aid the natural and sympathetic application, which may derive the secret commonwealth 68 http//www.dreampower.com/kirk_wbw/pg_60.htm (8 of 11 [10/9/2001 12:35:20 am] robert kirk- walker between worlds(pages 60-69) from special favour of heaven granted to the first inventor, or from natural properties secretly conveyed, or from some odd invisible physician [as the actors command] that so swiftly carries away [illness] and applies the cure. 5. a spell said to cure a swollen milt [in cattle or sheep. the skill against a swollen milt, to assuage its wrath, against the sharp milt, the rough milt, the bare milt, the brow milt, again

her. she is, in fact operating in the role of an impersonal agency, fulfilling certain laws. in thomas, however, the queen is directly concerned in an active dialogue with the hero, and becomes his redeemer through the offering of his love. in other words, the role of 'queen' and 'janet' are merged into one entity in the thomas story, wherein she prohibits the hero from worshipping her as 'queen of heaven- for she is not the goddess. in tam lin, the queen, not activated or motivated by true love, can only be a deeper archetype. this concept is central to the practical operation of magic in the underworld, and should be fully understood before any experiments are attempted. indeed, the stories of tam and thomas should be seen as two operative variants of the same magical liberation process

en worlds 1. 2. 3. 4. 5. 6. 7. 8. true thomas lay o'er yon grassy bank and he beheld a lady gay, a lady that was both brisk and bold come riding o'er the fernie brae. her skirt was of the grass-green silk, her mantlet of the velvet fine, at ilka tett of her horses mane hung fifty silver bells and nine. true thomas he took off his hat, and bowed him low down to his knee 'all hail thou mighty queen of heaven! for your peer on earth i ne'er did see 'oh no, oh no, true thomas' she says, that name does not belong to me; i am but the queen of fair elfland, that has come for to visit thee 'but ye maun go wi' me now thomas, true thomas ye maun go wi me, for ye maun serve me seven years thro weel or wae as may change to be' she turned about her milk white steed, and took true thomas up behind, and

are far more important than scholarly or poetical attributions of woodland. thomas of ercledoune, meanwhile, sleeps under the hawthorn tree. he beholds a 'lady gay' riding towards him. she is dressed in green, riding upon a horse, and her bridle is hung with silver bells. she is a appendix 4: thomas rhymer 145 nature power, the isis of the ancients. thomas erroneously titles her as 'mighty queen of heaven, and she immediately corrects him. this apparently trivial detail of flattery is a very significant magical clue, which reveals important laws and powers of operation. firstly, the human magician or initiate, whether male or female, is apt to confuse innerworld powers readily. most modern occultists are so shocked at actually contacting any being whatsoever, that they invariably confuse

nd channeling of that nature operates utterly through our own consciousness and physical bodies. if we apply a power wrongly (call it by the wrong name, worship it as god, use it for foolish ends, then a self-perpetuating distortion occurs within our own matrix of body/consciousness. the queen that approaches thomas is the queen of elfland, and she specifically tells him that she is not the queen of heaven. she is, in fact, an underworld or underearth power, who manifests in upper-nature as growth, shown by her green skirt; sexual power of the body, shown by the horse; and the act of summoning or banishing, shown by the silver bells. these bells, which we may equate with the ancient sistrum of the mysteries, feature frequently in traditional lore, and are associated with motion, the wind

RUBY TABLET OF SET

udies. he wrote "if any question at any time arise concerning christ's interpretations, we are to beware of philosophy and vain deceit and oppositions of science falsely so-called, and have recourse to the old testament" a generation after he published his famous principia, newton was still trying to discover the exact plan of solomon's temple, which he considered the best guide to the topography of heaven. thomas hobbes (1588-1679) took a scientific, materialistic approach to the objective universe, asserting that the supernatural or subjective universe was beyond rational understanding. politics belongs wholly to the realm of the rational and natural. impressed by mathematics and geometry, hobbes postulated human behavior as similarly structured. he thus sought to understand the "mechani

sponsibility and the responsibility for self-validation upon the individual. bibliography. aquino, michael a, the book of coming forth by night. san francisco: temple of set. aquino, the diabolicon. san francisco: temple of set. aquino, the church of satan. san francisco: temple of set, 1983 c.e. aquino, the crystal tablet of set. san francisco, temple of set, 1986 c.e. blake, william, a marriage of heaven and hell. crowley, aleister, liber legis (the book of the law. lavey, anton s, the satanic bible. new york: avon books, 1969 c.e. lavey, the satanic rituals. new york: avon books, 1972 c.e. lavey, the compleat witch. new york: dodd, mead and company, 1970 c.e. lubicz, isha schwaller de, her-bak: egyptian initiate. new york: inner traditions, 1967 c.e [ronald fraser, translator. milton, j

erse or that of other minds. 52. in the context of becoming, all things are in flux- even truth and reality; for the magician transcends mere philosophy, or the art and science of coming to understand that which is, by bringing something new into existence (cf. the famous statement of the miltonic satan in paradise lost "the mind is its own place, and in itself can make a heaven of hell or a hell of heaven. 53. inasmuch as the function of a religion is understood to be the imbuing of man's existence with significance, the religious validity of the open-ended principle of becoming- a quest which is never completed, and thus constantly impels the setian forward- is undeniable. religious requirements and practices of certain selected groups: a handbook for chaplains classification: v5- 203- 1

christians have authority to take their "gospel" to areas unknownst of christian principles. however, what is really explained here is while christian missionaries pursue undeveloped areas with a passion, satan will pursue developed christian areas with a passion. satanic doctrine compels us to educate the known'st, not the unknown'st. revelation 12:4 and his tail drew the third part of the stars of heaven, and did cast them to the earth. this is satan's one to two ratio which was spoken about earlier. christians like to believe there is strength in numbers, so they satisfy their belief by making it look as though we can't win; it's as though we are outnumbered. we know satan's forces are more intelligent, more fit, and stronger than christian forces. the intelligence comes from study, fit

w. the first chapter 1. had! the manifestation of nuit. this chapter is a verbalization of the nuit-form as perceived by crowley [throughout this comment the term "form" is used in the pythagorean/platonic sense as a first and/or comprehensive universal principle] as the egyptian sky-goddess, nuit was portrayed as the mother of set, horus the elder, ra, and xepera. 2. the unveiling of the company of heaven. the book of the law constitutes an explanation of concepts derived from these five forms. harwer is completely manifest, as is necessary for the equinox of the aon of horus. the xeper-principle is partially revealed through passages in the text dealing with transformation and evolution. the form of set would remain unrecognized and enigmatic, its presence but not identity sensed, until

SALMANRUSHDIE THESATANICVERSES

n i know- an agitation born of this further evidence that the world of dreams was leaking into that of the waking hours, that the seals dividing the two were breaking, and that at any moment the two firmaments could be joined- that is to say, the end of all things was near. one morning allie, awaking from spent and dreamless sleep, found him immersed in her long-unopened copy of blake's _marriage of heaven and hell, in which her younger self, disrespectful of books, had made a number of marks: underlinings, ticks in the margins, exclamations, multiple queries. seeing that she had awoken, he read out a selection of these passages with a wicked grin "from the proverbs of hell" he began"_the lust of the goat is the bounty of god" she blushed furiously "and what is more" he continued"_the anci

the sun detected everywhere the presence of his adversary, his- to give the old word back its original meaning _shaitan. long before the flood, he remembered- now that he had reassumed the role of archangel, the full range of archangelic memory and wisdom was apparently being restored to him, little by little- a number of angels (the names semjaza and azazel came first to mind) had been flung out of heaven because they had been _lusting after the daughters of men, who in due course gave birth to an evil race of giants. he began to understand the degree of the danger from which he had been saved when he departed from the vicinity of alleluia cone. o most false of creatures! o princess of the powers of the air- when the prophet, on whose name be peace, had first received the wahi, the revela

SATANGEL

f subconscious mind. the ancient kabalists and magicians were not unaware of these ideas we now call the science of psychology, which we like to believe to be modern and progressive. the texts and systems of such practitioners speak freely of such concepts as male mind (active, rational, consciousness aware of consciousness) and female mind (passive, intuitive, dreaming awareness, and the concept of heaven and hell itself have direct parallels with the metaphoric language of superego and subconscious. as it says in the kybalion, the all is mind; the universe is mental. indeed any of these systems might provide alternative explanations for the products and manifestations of the others. both the medieval mystic and the modern jungian psychologist might both agree on this; that the symbolism

g, fiction, speculation, and magick, this infamous grimoire has earthed itself. this is purely in keeping with the goetic tradition, and many sorcerers strive to manifest material by similar means. the spirits speak to us through our dreaming minds, this they have done from the beginning. such have been the origins of the deepest, most profound initiations. chapter one; shining ones the hierarchy of heaven in comprehending the nature of the devils and demons that are traditionally the source of the black witchcraft power, it is necessary to consider and meditate upon the forms and names of those angelic mysteries from which they are understood v wilful or not v to have descended. from moses onwards kabalists, esotericists and occultists attributed angels governing the powers of the planets

nd principles of every kind. they also expanded greatly upon their numbers and names. spells and incantations calling upon such forces were in abundance as late as the 13th century, as are recorded in the classical grimoire. paradoxically, many angels appear in the grimoire also as devils and demons; without transformation or change of name, merely of alignment. it is almost as if the citizenship of heaven and hell are in constant flux, and the divisions between good and evil are not as succinct and unchanging as orthodox theologians would have us believe. compare almost any description of spirits from the lesser key to the description of the angelic manifestation in ezekiel 1:6-13. as we shall observe, the angels, saints, devils and demons may be traced back largely to the spirits of the

our deeper minds. angelology, like the pantheistic cosmologies that precede it, reflects our human psychology. that is, the various spheres of angelic influence, love, protection, vengeance, even death and disease, are human concerns. approaching as rationalist, artist or mystic we may seek to fathom in the study of angels some insight into ourselves. the first circle highest triad the hierarchy of heaven may be seen as a series of circles surrounding the singularity of god, an emanation of pure thought of the highest vibration whose frequency steadily decreases as it travels away from the core. these transmissions first become an orbiting region of limitless light (ain soph, and as it condenses further it begins to manifest as matter. the world we commonly perceive and experience is mere

with control of the world s leaders and whose dominion encompasses the moon. the final and strangest contender is nisrock, originally an assyrian deity and is also identified as a prince of hell. 8th choir: archangels according to dionysos these are the messengers which carry the divine decrees. they are considered the most important intercessionaries between god and humankind and lead the forces of heaven in their constant struggle with the infernal legions. they are the seven angels that stand before god in revelations. the koran of islam recognises four but names only two- jibril (gabri-el, and micha-el. these two also appear in masonic and psuedo-masonic occult lore, accompanied by rapha-el and uri-el, as are summoned in the lesser rite of the pentagram. these are the four guardian ang

SATANIC RITUALS

know the extent of thy anger. call forth thy legions that they may witness what we do in thy name. send forth thy messengers to proclaim this deed, and send the christian minions staggering to their doom. smite him anew, o lord of light, that his angels, cherubim, and seraphim may cower and tremble with fear, prostrating themselves before thee in respect of thy power. send crashing down the gates of heaven, that the murders of our ancestors may be avenged [the celebrant inserts the wafer into the vagina of the altar, removes it, holds it aloft to the baphomet and says] celebrant: disparais dans le n ant, toi le sot parmi les sots, toi le vil et d test, pr tendant la majest de satan! disparais dans le n ant du del vide, car tu n'as jamais exist, et tu n'ezisteras jamais. vanish into nothing

ppear in raynouard's drama of 1806, les templiers. the numerous manifestations of satanism in masonic ritual, for instance, the goat, the coffin, the death's-head, etc, can easily be euphemized, but the rejection of certain values demanded by l'air epais cannot be cloaked in accepted theologies. once the celebrant has taken this degree, he embarks upon the left-hand path and chooses hell in place of heaven. besides being both ritual and ceremony, the stifling air is a memento mori carried to its highest power. requirements for performance the chamber must either be black, or mirrored. a mirrored chamber provides greater confrontation for the celebrant, making him hyperconscious of his role. mirrors also serve to "rob the soul" according to old tradition. an austere chair is provided in whi

some other by the transfer of will (pause, gong is struck) iii i lead to the straight path without a revealed book; i direct aright my beloved and my chosen ones by unseen means. all my teachings are easily applicable to all tunes and all conditions. now the sons of adam do not know the state of things that is to come. for this reason they fall into many errors. the beasts of the earth, the birds of heaven, and the fish of the sea are all under the control of my hands. all treasures and hidden things are known to me, and as i desire, i take them from one and bestow them upon another. i reveal my wonders to those who seek them, and in due time my miracles to those who receive them from me. but those who are without are my adversaries, hence they oppose me. nor do they know that such a cours

SATANICON

erarchy provides and violates some of its religion s basic tenets: you shall not make for yourself an idol in the form of anything you shall now bow down to them or worship them yet they create and adorn themselves with images of their dead messiah jesus the man xians have replaced god with; he has in fact, become the object of supreme xian worship and adoration. they continue to crate facsimiles of heaven and its long-dead human sovereignty; their church buildings are commonly known as houses of god, kingdom halls, etc. xian god creationism personified/externalized: images of a holy hierarchy displayed within a man-made heaven. though clearly, their paintings and murals, stained-glass figures and statues are devoid of any true spiritual life or essence as their constitution is purely mate

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

er to differentiate between his own brand of sex magick and other non-sexual forms of magic. in this essay i have however used both forms of the word, in relation to how the relevant satanic group spells the word. initiation during the 13th century a secret religious society known as the luciferans was discovered operating in germany. the luciferans believed that lucifer had been wrongly cast out of heaven but that one day he and his worshippers would resume their rightful place in heaven. during the investigation that ensued, the roman church also discovered an initiation ritual which some of the luciferians confessed to under the threat of death. according to their confessions the new initiate was required to kiss the behind of a toad, after which he was approached by 'a man with black e

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

hrough successive rulers, including hammurabi (1792 1769 bce) and a host of others, the religious system continued. there may have been new rulers, but the gods were eternal. the names of the gods changed, however, as did the emphasis of religion. for example, nanna was the sumerian god of the moon. in akkadian, the language of sargon and his people, nanna was called sin or suen. inanna, mistress of heaven, became ishtar in akkadian. the direction of religion also changed over time. the early sumerians believed that humanity, after it was created, was given a divine spark by the god enlil. this not only made people the servants of the gods during their lifetimes, but also assured them an afterlife. the coming to power of the babylonians in the second millennium bce changed the emphasis of

e mesopotamian goddess innana (spelled inana in this translation) is described by her priestess enheduanna as fierce and capable of much destruction. the royal scribe nekht associates the egyptian sun god ra (also spelled re) with love and joy. the exaltation of inana lady of all the divine powers, resplendent [dazzling] light, righteous woman clothed in radiance, beloved of an and urac! mistress of heaven, with the great pectoral jewels, who loves the good headdress befitting the office of en priestess, who has seized all seven of its divine powers! my lady, you are the guardian of the great divine powers. like a dragon you have deposited venom on the foreign lands. when like ickur [god of storms] you roar at the earth, no vegetation can stand up to you. as a flood descending upon) those

ctoral jewels, who loves the good headdress befitting the office of en priestess, who has seized all seven of its divine powers! my lady, you are the guardian of the great divine powers. like a dragon you have deposited venom on the foreign lands. when like ickur [god of storms] you roar at the earth, no vegetation can stand up to you. as a flood descending upon) those foreign lands, powerful one of heaven and earth, you are their inana. raining blazing fire down upon the land, endowed with divine powers by an, lady who rides upon a beast, whose words are spoken at the holy command of an! the great rites are yours: who can fathom them? destroyer of foreign lands, you confer strength on the storm. beloved of enlil, you have made awesome terror weight upon the land. you stand at the service

he exaltation of inana (inana b: translation. in black, j. a, cunningham, g, fluckiger-hawker, e, robson, e, and zo lyomi, g. the electronic text corpus of sumerian literature (http//www-etcsl. orient.ox.ac.uk, oxford, england, 1998. hymn to ra homage to thee, o thou glorious being, thou who art dowered [with all sovereignty (power. o tem-heru-khuti (tem-haramkhis, when thou risest in the horizon of heaven a cry of joy goeth forth to thee from all people. o thou beautiful being, thou dost renew thyself in thy season in the form of the disk, within thy mother hathor. therefore in every place every heart swelleth with joy at thy rising for ever. the regions of the south and the north come to thee with homage [respect, worship, and send forth acclamations [praise] at thy rising on the horizon

f heaven a cry of joy goeth forth to thee from all people. o thou beautiful being, thou dost renew thyself in thy season in the form of the disk, within thy mother hathor. therefore in every place every heart swelleth with joy at thy rising for ever. the regions of the south and the north come to thee with homage [respect, worship, and send forth acclamations [praise] at thy rising on the horizon of heaven, and thou illuminest the two lands with rays of turquoise-[coloured] light .o thou god of life, thou lord of love, all men live when thou shinest; thou art crowned king of the gods. the goddess nut embraceth thee, the goddess mut enfoldeth thee at all seasons. those who are in thy following sing unto thee with joy, and they bow down their foreheads to the earth when they meet thee, the l

SEPHER HA BAHIR

e second day. it is therefore written (psalm 104:3 "he rafters his upper chambers with water [he makes the clouds his chariot, he walks on the wings of the wind" it is then written (psalm 104:4 "he makes the winds his angels, his ministers from flaming fire [rabbi haninah said: the angels were created on the fifth day, as it is written (genesis 1:20 "and flying things shall fly upon the firmament of heaven" regarding the angels it is written (isaiah 6:2 "with two wings did they fly] rabbi levatas ben tavrus said: all agree, even rabbi yochanan, that the water already existed [on the first day. but it was on the second day that "he raftered his upper chambers with water [at that time he also created] the one who "makes the clouds his chariot" and the one who "walks on the wings of the wind"

ike something that is thrown, and after it comes (ecclesiastes 2:8, the treasures of kings and lands. 90. what is the reason that it is called zarka? it is written (ezekiel 3:12, blessed is the glory of god from his place. this indicates that no being knows his place. we recite [god s] name of the crown, and it goes to the head of the owner. it is thus written [regarding god (genesis 14:19, owner of heaven and earth. when it goes, it is like it is thrown (zarka. following it is treasure (segulah. it is at the head of all letters. 91. why is [this accent] at the end of a word, and not at the beginning? this teaches us that this crown rises higher and higher. it is included and crowned, as it is written (psalm 118:22, the stone that the builders rejected has become the head cornerstone. it a

l abroad. but [the slaves] were afraid, being in terror of the king. he therefore gave them his sign. they were also afraid of the daughter, and she [also] gave them a sign. they said, from now on, with these two signs, god will watch you from all evil, he will safeguard your soul. 94. rabbi amorai sat and expounded: what is the meaning of the verse (1 kings 8:27, behold the heaven and the heaven of heaven cannot contain you? this teaches us that the blessed holy one has 72 names. all of them were placed in the tribes [of israel. it is thus written (exodus 28:10, six of the bahir 24 their names on one stone, and the names of the other six on the other stone, according to their generations. it is also written (joshua 4:9, he raised up twelve stones. just like the first are (exodus 28:12, st

precious stone and the sea of wisdom. this parallels the blue in the tzitzit. rabbi meir thus said: why is blue chosen above all other colours [for the tzitzit? because the blue resembles the sea, the sea resembles the sky,l and the sky resembles the throne of glory. it is thus written (exodus 24:10, they saw the god of israel, and under his feet was like a pavement of sapphire, like the essence of heaven in clarity. it is furthermore written (ezekiel 1:26, as the likeness of a sapphire stone was the appearance of a throne. 97. rabbi berachiah sat and expounded: what is the meaning of the verse (exodus 25:2, and they shall take for me a lifted offering (terumah? it means, lift me up with your prayers. and whom? those whose hearts make them willing. these are the ones who are willing to dr

for the lord your god is a consuming fire, a jealous god. the bahir 26 100. and how do we know that refers to the blessed holy one? it is written (1 kings 8:36, and you, o heaven, shall hear. was solomon then praying to heaven that it should hear their prayers? but [we must say the he was praying] to the one whose name is heaven. it is thus written (1 kings 8:27, behold the heaven and the heaven of heaven cannot contain you. this is the name of the blessed holy one. you therefore have fire. how can you then say that it was before? but we must say that their power existed before the forms of that place. only then did these holy forms come into existence. what is their power? it is that regarding which it is written (i samuel 2:2, there is none holy like god, there is none other than you, a

SETH IN THE MAGICKAL TEXTS

yrdom of chamoul: here seth is said to be the one "to whom god showed the mysteries of life."24 thus, in different branches of coptic christianity, the jewish figure of seth was seen as a recipient of divine mysteries. in this capacity, however, he was never equated with the egyptian god seth-typhon. 19 between these two phrases, we find another iao formula which begins "the great power (dynamis) of heaven, iao iao machael (col. i, 15-16. the name, machael, apparently is to be understood as michael. in an alleged quotation from the gospel according to the hebrews preserved in a coptic translation of a homily attributed to cyril of jerusalem, the angel michael is called a "great power (dynamis) in heaven (e.a. wallis budge, miscellaneous coptic texts, 2 vols, coptic texts v [london 1915, re

SEVEN SHADES OF SOLITUDE

lass, perplexed at the mimicking twin who dances and gestures- and lives- on the other side, we often mistake the reflections of our own spiritual condition for a truthful understanding of an external world around us, misunderstanding the lessons which the masquerade of solitude brings before us. how often we make masks and costumes for our gods in our own likenesses; how often we paint the hosts of heaven with our own shadow-play, joining star unto star, belief unto belief, in configurations born wholly of our own affinities. indeed, there are veils upon veils which reveal to us our own arcana, but which- if falsely taken as a final comprehension of truth conceal from us that which we aspire to seek. wisely we must make our way through the maze of mirror d altars. transgressing all well-k

ard or brothel, chapel or thicket. this is the path of one who seeks for the gnosis of liberty, who walks without attachment to fear or hope into the tameless wilderness of his own self-vision. the hermitage of the transgressor resides under the patronage of qayin azhaka: the heresiarch, the initiate attained in the deific assumption of the cainite wisdom, the illumined one of the draconick stars of heaven. liberty is the principal virtue of this station, together with the myriad and nameless arcana which the hermit may find in his silent and secret path. vi) the sixth solitude is the unbounded hermitage of the self-beholder. it is the solitude of one who looks into the polish d surface of the existant and beholds the self-same face of ipseity. unto the hermit of the sixth solitude, all-th

SIFRA DETZNIYUTHA

an shall say, i am of the lord hvhy. o lord hvhy-the sister, and all is within vhy.47 all are included in the tongue concealed in the mother, for it opens for that which egresses from it. the father dwells in the head, the mother in the middle, and there is a covering from this side and from that side. and woe unto him that uncovers their nakedness. and elohim said lights will be in the firmament of heaven.48 the male rules over the female as it is written, the righteous is the foundation forever.49 the yod y illumines both, and it illumines and passes on into the female. the yod y sets itself apart, ascends by its level higher and higher, and the female is darkened. and the mother is illumined and is opened out into her gates. the key, which contains the six, comes and covers up her gates

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

other with awe or pity? wisdom contemplating mankind leads but to the two results, compassion or disdain. he who believes in other worlds can accustom himself to look on this as the naturalist on the revolutions of an ant-hill, or of a leaf. what is the earth to infinity, what its duration to the eternal? oh, how much greater is the soul of one man than the vicissitudes of the whole globe! child of heaven, and heir of immortality, how from some star hereafter wilt thou look back on the ant-hill and its commotions, from clovis to robespierre, from noah to the final fire. the spirit that can contemplate, that lives only in the intellect, can ascend to its star, even from the midst of the burial-ground called earth, and while the sarcophagus called life immures in its clay the everlasting! b

seemed known to him. he made her speak to him of her father; he made her recall some of the airs of pisani's wild music. and those airs seemed to charm and lull him into reverie "as music was to the musician" said he "may science be to the wise. your father looked abroad in the world; all was discord to the fine sympathies that he felt with the harmonies that daily and nightly float to the throne of heaven. life, with its noisy ambition and its mean passions, is so poor and base! out of his soul he created the life and the world for which his soul was fitted. viola, thou art the daughter of that life, and wilt be the denizen of that world" in his earlier visits he did not speak of glyndon. the day soon came on which he renewed the subject. and so trustful, obedient, and entire was the alle

once with the recollection of that restless, lively race from which the population of naples derives its origin; so that in one day you may see at pompeii the habitations of a remote age; and on the mole, at naples, you may imagine you behold the very beings with whom those habitations had been peopled. but now, as the englishmen rode slowly through the deserted streets, lighted but by the lamps of heaven, all the gayety of day was hushed and breathless. here and there, stretched under a portico or a dingy booth, were sleeping groups of houseless lazzaroni, a tribe now merging its indolent individuality amidst an energetic and active population. the englishman rode on in silence; for glyndon neither appeared to heed nor hear the questions and comments of mervale, and mervale himself was a

an the alchemists, their masters are wiser than they "and of this early and primary order how many still exist "zanoni and myself "what, two only! and you profess the power to teach to all the secret that baffles death "your ancestor attained that secret; he died rather than survive the only thing he loved. we have, my pupil, no arts by which we can put death out of our option, or out of the will of heaven. these walls may crush me as i stand. all that we profess to do is but this, to find out the secrets of the human frame; to know why the parts ossify and the blood stagnates, and to apply continual preventives to the effects of time. this is not magic; it is the art of medicine rightly understood. in our order we hold most noble, first, that knowledge which elevates the intellect; second

dolas, bearing reveller or lover to his home. but lights still flitted to and fro across the windows of one of the palladian palaces, whose shadow slept in the great canal; and within the palace watched the twin eumenides that never sleep for man, fear and pain "i will make thee the richest man in all venice, if thou savest her "signor" said the leech "your gold cannot control death, and the will of heaven, signor, unless within the next hour there is some blessed change, prepare your courage" ho ho, zanoni! man of mystery and might, who hast walked amidst the passions of the world, with no changes on thy brow, art thou tossed at last upon the billows of tempestuous fear? does thy spirit reel to and fro? knowest thou at last the strength and the majesty of death? he fled, trembling, from t

SIR WALLIS BUDGE EGYPTIAN MAGIC

nce to his commands, inanimate figures and pictures became living beings and things which hastened to perform his behests. the powers of nature acknowledged his might, and wind and rain, p. xi storm and tempest, river and sea, and disease and death worked evil and ruin upon his foes, and upon the enemies of those who were provided with the knowledge of the words which he had wrested from the gods of heaven, and earth, and the underworld. inanimate nature likewise obeyed such words of power, and even the world itself came into existence through the utterance of a word by thoth; by their means the earth could be rent asunder, and the waters forsaking their nature could be piled up in a heap, and even the sun's course in the heavens could be stayed by a word. no god, or spirit, or devil, or f

may it rest there, or i shall not eat of the cakes of osiris on the eastern side of the lake of flowers, neither shall i have a boat wherein to go down the nile, nor another wherein to go up, nor shall i be able to sail down the nile with thee. may my mouth [be given] to me that i may speak therewith, and my two legs to walk therewith, and my two hands and arms to overthrow my foe. may the doors of heaven be opened unto me; may seb, the prince of the gods, open wide his p. 30 two jaws unto me; may he open my two eyes which are blindfolded; may he cause me to stretch apart my two legs which are bound together; and may anpu (anubis) make my thighs to be firm so that i may stand upon them. may the goddess sekhet make me to rise so that i may ascend into heaven, and may that which i command i

ulet of the ladder in tombs of the ancient and middle empires small objects of wood and other substances in the form of ladders have often been found, but the signification of them is not always apparent. from the texts inscribed upon the walls of the corridors and chambers of the pyramids of unas, teta, pepi, and other early kings, it is clear that the primitive egyptians believed that the floor of heaven, which also formed the sky of this world, was made of an immense plate of iron, rectangular in shape, the four corners of which rested upon four pillars which served to mark the cardinal points. on this plate of iron lived the gods and the blessed dead, and it was the aim of every good egyptian to go there after death. at certain sacred spots the edge of p. 52 the plate was so near the t

(from the papyrus of ani, plate 8) stone jars; this could be done by burying with him four models or "dummy" jars, or four porcelain figures of the four gods, or four wax ones. for some unknown reason the set referred to above was made of wax. 1 the four children of horus played a p. 91 very important part in the funeral works of the early dynasties; they originally represented the four supports of heaven, but very soon each was regarded as the god of one of the four quarters of the earth, and also of that quarter of the heavens which was above it. as the constant prayer of the deceased was that he should be able to go about wherever he pleased, both on earth and in heaven, it was absolutely necessary for his welfare that he should propitiate these gods and place himself under their prote

king of egypt, about b.c. 318, was the chief, if we may believe greek tradition. according to pseudo- callisthenes, and the versions of his works which were translated into pehlevi, arabic, syriac, and a score of other languages and dialects, this king was famous as a magician and a sage, and he was deeply learned in all the wisdom of the egyptians. he knew what was in the depths of the nile and of heaven, he was skilled in reading the stars, in interpreting omens, in casting nativities, in telling fortunes, and in predicting the future of the unborn child, and in working magic of every kind, as we shall see; he was said to be the lord of the earth, and to rule all kings by means of his magical powers. p. 92 [paragraph continues] whenever he was threatened with invasion by sea or by land

SOLOMON

me "take, o solomon, king, son of david, the gift which the lord god has sent thee, the highest sabaoth. with it thou shalt lock up all demons of the earth, male and female; and with their help thou shalt build up jerusalem [but] thou [must] wear this seal of god. and this engraving of the seal of the ring sent thee is a pentalpha" 6. and i solomon was overjoyed, and praised and glorified the god of heaven and earth. and on the morrow i called the boy, and gave him the ring, and said to him "take this, and at the hour in which the demon shall come unto thee, throw this ring at the chest of the demon, and say to him 'in the name of god, king solomon calls thee hither' and then do thou come running to me, without having any misgivings or fear in respect of aught thou mayest hear on the part

, i metamorphose myself into a comely female; and i take hold of the men in their sleep, and play with them. and after a while i again take to my wings, and hide me to the heavenly regions. i also appear as a lion, and i am commanded by all the demons. i am offspring of the archangel uriel, the power of god" 11. i solomon, having heard the name of the archangel, prayed and glorified god, the lord of heaven and earth. and i sealed the demon and set him to work at stone-cutting, so that he might cut the stones in the temple, which, lying along the shore, had been brought by the sea of arabia. but he, fearful of the iron, continued and said to me "i pray thee, king solomon, let me go free; and i will bring you all the demons" and as he was not willing to be subject to me, i prayed the archang

uriel to come and succour me; and i forthwith beheld the archangel uriel coming down to me from the heavens. 12. and the angel bade the whales of the sea come out of the abyss. and he cast his destiny upon the ground, and that [destiny] made subject [to him] the great demon. and he commanded the great demon and bold ornias, to cut stones at the temple. and accordingly i solomon glorified the god of heaven and maker of the earth. and he bade ornias come with his destiny, and gave him the seal, saying "away with thee, and bring me hither the prince of all the demons" 13. so ornias took the finger-ring, and went off to beelzeboul, who has kingship over the demons. he said to him "hither! solomon calls thee" but beelzeboul, having heard, said to him "tell me, who is this solomon of whom thou

, having heard, said to him "tell me, who is this solomon of whom thou speakest to me" then ornias threw the ring at the chest of beelzeboul, saying "solomon the king calls thee" but beelzeboul cried aloud with a mighty voice, and shot out a great burning flame of fire; and he arose, and followed ornias, and came to solomon. 14. and when i saw the prince of demons, i glorified the lord god, maker of heaven and earth, and i said "blessed art thou, lord god almighty, who hast given to solomon thy servant wisdom, the assessor of the wise, and hast subjected unto me all the power of the devil" 15. and i questioned him, and said "who art thou" the demon replied "i am beelzebub, the exarch of the demons. and all the demons have their chief seats close to me. and i it is who make manifest the app

e assessor of the wise, and hast subjected unto me all the power of the devil" 15. and i questioned him, and said "who art thou" the demon replied "i am beelzebub, the exarch of the demons. and all the demons have their chief seats close to me. and i it is who make manifest the apparition of each demon" and he promised to bring to me in bonds all the unclean spirits. and i again glorified the god of heaven and earth, as i do always give thanks to him. 16. i then asked of the demon if there were females among them. and when he told me that there were, i said that i desired to see them. so beelzeboul went off at high speed, and brought unto me onoskelis, that had a very pretty shape, and the skin of a fair-hued woman; and she tossed her head. 17. and when she was come, i said to her "tell me

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

hem has to take him into realms where birth and death no longer have any meaning. the initiated one therefore enters on a new life: and i was dead, but see! i am alive throughout all the cycles of time. and i hold the keys of death and the underworld. 133 thus john is brought to the stage of beholding the mysteries of existence. the apocalypse of john 129 and after this i looked, and saw the door of heaven open. and the first voice that was heard was like a trumpet sounding and it said to me, ascend to this place and i will reveal what must take place hereafter. 134 the messages that were proclaimed to the seven churches taught john what had to happen in the physical realm in order to prepare the way for christianity. what he now sees in the spirit leads him to a vision of the spiritual so

who had also died before defeating the powers of chaos and ascending to his father, the wisdom-god ea, in heaven. on the festival, see henri frankfort, kingship and the gods: a study of ancient near eastern religion as the integration of society and nature (university of chicago, chicago, 1978, ch. 22. the wonderful epic recited on the occasion by the priests is translated in n.k. sandars, poems of heaven and hell from ancient mesopotamia (penguin, new york, 1989. the mystery significance of the events is further described by rudolf steiner, true and false paths in spiritual investigation (rudolf steiner press, london, 1985, pp. 33ff. there is an important study of the theme in french: j.e. m nard, le descensus ad inferos in the ex orbe religionum ii (supplements to numen series (leiden

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

st torn open, my heart plucked out, and placed on the highest pinnacle of the temple there to be devoured by the vultures of the air, should i ever knowingly violate the fellow craft obligation. the third degree oath proclaims..binding myself under no less penalty than that of having my body severed in two, my bowels taken from thence and burned to ashes, the ashes scattered before the four winds of heaven, that no more remembrance might be had of so vile and wicked a wretch as i would be, should i ever, knowingly, violate this my master mason's obligation. that's not all. in the 4th degree, mark master of the york rite, the candidate performs a ritual which symbolizes having his "ear smitten off" if he reveals the order's secrets. and for the 5th degree, past master, the hapless candidate

THE BLACK LODGE

being as master of the temple had reached initiation into the second sephirah, chokhmah" the curse of thoth consists precisely in that, in the present evolutionary stage of mankind, the control we have of the planes of polarized manifestation is not yet sufficient so that our consciousness of our existence as spiritual entities may manifest itself in matter with complete efficiency# the "kingdom of heaven" is still a mathematical limit we are trying to achieve. again quoting liber 418, the 3rd aethyr "for he (the magus) is wisdom, and by wisdom hath he made the worlds (the planes of existence below the abyss, and from that wisdom (chokhmah) issue judgments 70 by 4 (purely relative forms of expression; being only relative, they are necessarily false or illusory when compared with some othe

THE BOOK OF PLEASURE

simple and cosmic enough to include what you are always desiring, and you are free to believe what was impossible. the desire is so mighty, it asks no permission, and suffers no consequences, but the ecstasy of its possession. against it nothing can prevail, it burns up, as celluloid cast into the furnace- the old folly of promising things on behalf of an imagined "another" at hand is the freedom of heaven, the way, the truth, and the light, and none dare say this of himself but by me, in truth i alone am "self" my will unconditioned, is magical. those who have lived much in their nature will in some degree be familiar with such a sensation, poor though it be. 32 33 preface to self-love let us be honest! thou art "that" supreme in freedom, most desirable, beyond desire, untouched by the si

s without teaching. knowledge is but the excrement of experience: experience its own repetition. the true teacher implants no knowledge but shows him his own superabundance. keeping his vision clear he directs or leads him as a child to the essential. having shown him the source of wisdom, he retires before gratitude or sentiment sets in, leaving him to fertilize as he wishes. is not this the way of heaven? he who trusts to his natural fund of genius, has no knowledge of its extent and accomplishes with ease, but directly he doubts, ignorance obsesses him. doubt fertilizes in the virgin soil. he is no longer fearless but a coward to difficulties, his very learning is fear. the difference between genius and ignorance is a degree of fear. the beginning of wisdom is fear of forethought the re

etween genius and ignorance is a degree of fear. the beginning of wisdom is fear of forethought the reception of knowledge in learning. children doubt, and abhor learning. why, even the affection of courage results in cleverness! the difference between good and evil is a matter of profundity. which is nearer you, self-love and its immorality or love and morals? not conscious of desert the compeer of heaven, and constant happiness in wisdom is the capacity of direction. from self-glorification, from self-exaltation we rise superior to the incapacity of disquieting fear: the ridiculer to destruction of humility in repentance. this "self-love" that does not give but is glad to receive is the genuine opportunity for freedom from covetousness, from the militant amusement of heaven. he who subor

r unity. at that time, it (the dual principle) rests in its unmodified state. the belief no longer subject to conception by conceiving "self" as such by loving. at other times, it14 creates a centre, becomes its environment, identified with its ramifications, conception created, subjection to law and the insatiable desire for unity, inasmuch as the duality is unity. servitude to law is the hatred of heaven. self-love only is the eternal all pleasing, by meditation on this effulgent self which is mystic joyousness. at that time of bliss, he is punctual to his imagination, in that day what happiness is his! a lusty innocent, beyond sin, without hurt! balanced by an emotion, a refraction of his ecstasy is all that he is conscious of as external.15 his vacuity causes double refraction "he" the

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y from the cities. in contemporary usage, the word cult generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people s temple, have alarmed the general population by isolating themselves and preparing for armageddon, the last great battle between good and evil. the mass suicides carried out by members of heaven s gate, people s temple, and order of the solar temple have also presented alarming images of what many believe to be typical cultist practice. recent statistics indicate that there are 2,680 religions in the united states. therefore, one must be cautious in labeling any seemingly unorthodox religion as a cult, for what is regarded as anti-social or blasphemous expression by some may be

eir earthly transgressions and achieve a restoration of their union with god. protestant christianity does not offer its followers the opportunities for afterlife redemption afforded by purgatory or any other intermediate spiritual state, but it has removed much of the fear of hell and replaced it with an emphasis upon grace and faith. while fundamentalist protestants retain the traditional views of heaven and hell, there are many contemporary protestant clergy who have rejected the idea of a place of eternal torment for condemned souls as incompatible with the belief in a loving god of forgiveness. hell has been transformed from a place of everlasting suffering to an afterlife state of being without the presence of god. for liberal christian theologians, the entire teaching of a place of

um) impressions they leave behind, follow him. as a caterpillar, having reached the end of a blade of grass, takes hold of another blade and draws itself to it, so the self, having left behind it [a body] unconscious, takes hold of another body and draws himself to it. by the third century b.c.e. hinduism had largely adopted a cyclical worldview of lives and rebirths in which the earlier concepts of heaven and hell, an afterlife system of reward and punishment, were replaced by intermediate states between lifetimes. hindu cosmology depicted three lokas, or realms heaven, earth, and a netherworld and 14 additional levels in which varying degrees of suffering or bliss awaited the soul between physical existences. seven of these heavens or hells rise above earth and seven descend below. accor

oving down a tunnel toward a bright light is frequently mentioned. a great number of those who have undergone nde state that they encountered an angelic being, a spirit guardian, or the spirit of someone known by them to have been deceased, such as a friend or a relative. many report having witnessed a kind of life review of their earth-plane existence. a glimpse of paradise or even a guided tour of heaven conducted by an angelic host is recalled by many. an extreme reluctance to leave this beautiful state of existence and return to their physical bodies is commonly expressed. upon their return to their bodies, many near-death experiencers discover that their awareness has been expanded far beyond what it was before the nde. some report heightened extrasensory abilities, such as telepathy

and prophets who will deceive many people with their rumors about the end of the world. he makes reference to the prophet daniel and his warnings concerning the end times and the antichrist, and he admonishes the disciples not to chase after false teachers who will produce great miracles and signs to trick god s chosen ones. no one knows when the son of man shall appear again coming on the clouds of heaven, jesus tells them, not even the angels. although jesus makes it clear that no one knows the hour or day of his second coming, for many centuries now certain christian clergy and scholars have steadfastly associated the rise of the antichrist to earthly power as a kind of catalyst that would set in motion armageddon, the last final battle between good and evil, the ultimate clash between

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y from the cities. in contemporary usage, the word cult generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people s temple, have alarmed the general population by isolating themselves and preparing for armageddon, the last great battle between good and evil. the mass suicides carried out by members of heaven s gate, people s temple, and order of the solar temple have also presented alarming images of what many believe to be typical cultist practice. recent statistics indicate that there are 2,680 religions in the united states. therefore, one must be cautious in labeling any seemingly unorthodox religion as a cult, for what is regarded as anti-social or blasphemous expression by some may be

scholars and researchers of the considerable body of worldwide fairylore maintain that fairies are entities who belong solely to the realm of spirit. many of the ancient texts declare that the fairies are somehow of a middle nature betwixt man and angel. some biblically inspired authorities have sought to cast fairies as an earthly incarnation assumed by the rebellious angels who were driven out of heaven during the celestial uprising led by lucifer. these fallen angels, cast from their heavenly abode, took up new residences in the forests, mountains, and lakes of earth. as fallen angels, they now existed in a much-diminished capacity, but still possessed more than enough power to be deemed supernatural by the human inhabitants of the planet. in a variation of that account of the fairies

e united states on vacation when they spotted a longhaired, bearded hitchhiker standing at the side of the road. although he appeared somewhat disheveled and his clothes were a bit ragged, they decided to take a chance that he was not a serial murderer and they picked him up. after they had driven for a few miles, the hitcher, in answer to their inquiries regarding his destination, began to speak of heaven. his words touched their hearts and the relieved couple realized that they had picked up a very spiritual fellow. the hitchhiker then shifted his comments to issue a number of warnings concerning the day of judgment that will soon be at hand for all of humankind and the entire world. the backseat became a makeshift pulpit as he advised the couple that the second coming of jesus christ wa

isa and the emims of moab. goliath was a gittite, a man of great stature and bulk, but he was not a nephilim. in the apocryphal book of enoch (7:12, one learns more of the nonterrestrial entities who desire the daughters of men for their own interests: it happened after the sons of men had multiplied in those days, that elegant, beautiful daughters were born to them. and when the angels, the sons of heaven, beheld them, they became enamored of them, saying to each other: come, let us select for ourselves wives from the progeny of men, and let us beget children. those researchers who believe that the bible contains many passages relating to 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 250 invaders from outer space thehebrew word to describe demig

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om the cities. in contemporary usage, the word gcult h generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people fs temple, have alarmed the general population by isolating themselves and preparing for armageddon, the last great battle between good and evil. the mass suicides carried out by members of heaven fs gate, people fs temple, and order of the solar temple have also presented alarming images of what many believe to be typical cultist practice. recent statistics indicate that there are 2,680 religions in the united states. therefore, one must be cautious in labeling any seemingly unorthodox religion as a cult, for what is regarded as anti-social or blasphemous expression by some may b

hings of muhammad (c. 570.632, but only by complete obedience to hasan ibn sabah, who was the true incarnation of god on earth. most sources citing the history of the assassins state that in order to be certain that no doubts remained among the initiates that he was deity made flesh, hasan supplied them with generous amounts of the drug hashish, then hypnotically guided them to the lavish gardens of heaven where they were allowed to witness the beauty of the afterlife. when the youths regained full consciousness, they were convinced that they had been allowed a glimpse of their future dwelling place in paradise. although such stories have been widely circulated since the crusades in the eleventh century, other sources have recently stated that such accusations of heavy drug use among the a

of the stars. amos (5:8) speaks of god as ghe who made the pleiades and orion, and turns deep darkness into morning. h in malachi 4:2, the righteous are promised that the gsun of righteousness shall rise, with healing in its wings (rays. h babylonian priests developed and perfected a system of interpreting the phenomena observed in the heavens for the purpose of determining the will of the powers of heaven. the greeks enlarged the scope of astrology to include all the known sciences. empedocles, a greek philosopher of about 450 b.c.e, developed the idea that the universe is composed of four basic elements: fire, water, air, and earth. following the conquest of babylonia by alexander the great (356.323 b.c.e, it was found that chaldean astrologers had divided the signs of the zodiac into fo

zes hermetic harmony and equilibrium, the working unity of the male and female principles of nature and of humankind; and in humanity, the merger of soul and spirit. the number 14 symbolizes the descent of spirit into matter and represents the activity of humankind in the round of the seasons. the devil (arcanum fifteen) represents trouble. being an individualist, the devil upset the commandments of heaven, which enforced moral conduct, and so brought turmoil to the masses. he is the symbol of bad luck and of 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 prophecy and divination 131 female tarot card reader displaying a prediction (corbis corporation) destruction, the antithesis of good. fifteen signifies destiny and represents the immense force o

THE GOD OF THE WITCHES

ople among whom theylaboured as worshippers of devils, and many even believed that those to whom they preached were doomedto hell-fire unless they turned to the christian god. the gods of the pagans were often accredited with evilmagical powers, which could be mysteriously communicated to the priests. against such powers of hell thechristian missionaries felt themselves strengthened by the powers of heaven; and the belief that the devil hadbeen defeated by the archangel michael backed by the whole power of the almighty gave them courage inthe contest.the study of anthropology has changed much of this childish method of regarding the forms of religiousbelief which belong to another race or another country. to consider islam, buddhism or hinduism as theinvention of the evil one would be thou

d was known as the white paternoster; it is clearly a confused version of a christian prayer or hymn:"white paternoster, god was my foster. he fostered me under the book of palm-tree. saint michael was my dame, he was born at bethelem. he was made of flesh and blood. god send me my right food; my right food, and dyne two, that i may to yon kirk go to read upon yon sweet book, which the mighty god of heaven shoop[*1] open, open, heaven's yaits[*2] steik[*3] steik, hell's yaits. all saints be the better, that hear the white prayer, pater noster."the companion-charm[33] is the black paternoster, which has the distinction of surviving to the present dayin various forms as a charm to be said before going to sleep. this seems to be the meaning of the epithetsgiven to the two prayers, the white p

er tried andexecuted as a pagan. she announced that she would last only one year, and during that time she receivedalmost divine honours from the common people, but she was quite aware that at the end of that year shewould suffer martyrdom. when the time came for the sacrifice not one of her friends or worshippers stirred afinger to save her. throughout her trial she spoke of her god as "the king of heaven" as "my lord, orsimply as "god; she never mentioned "christ" or "our saviour, or even "our lord. it is only in therehabilitation that she is reported to have used the name of jesus. many people vouched for her having criedjhesu with her last breath, but no one, not even the priests, were very near her at the end. massieu, however,stated that she called on god, st. michael and st. katheri

THE GOLDEN ESSENCE

will ever be, and now will retain its basic character (which for most people is a series of precarious and strange journeys through many life-conditions, alternating with dark periods of rest, fear, and forgetfulness in the underworld) until awareness and realizations of truth transform it. the gnostic teacher in the gospel of thomas states the reality of the issue best when he says, the kingdom of heaven has already come, spread out upon the earth, only men do not see it you see, the entire universal process is not happening on a linear timeline. the cunning fire, and all the forms and events it flows through, from what we call first and last, and even what we call eventual renewal or regeneration, is already a circle. all of these events have occurred in a timeless way, at the heart of

ed to bless this wine- for no glory stands without wisdom; the exalted one must seek the source: for power is only perfected when returned to earth, resolved to the true and lasting well-spring from which all things flow. the blessing of the bread: son of light, consecrate this bread as you consecrate the land and all who dwell upon and within it: lift up the soul of the world and place the crown of heaven upon her. lord of the true light, hear the housle prayer that we may stand with you. though the seas break their boundaries, and the stars fall into water, by awareness of the mystery we may yet stand in our own light. after each blessing, the arms should be crossed on the chest, and the housle should be bowed to; put down the arthame (if you are using one) before you do this. then, stan

THE KEY TO THE MYSTERIES

earth, called himself the son of man. it is after having made god in the image of his intelligence and of his love, that humanity has understood the sublime word who said "let there be light" man is the form of the divine thought, and god is the idealized synthesis of human thought. thus the word of god reveals man, and the word of man reveals god. man is the god of the world, and god is the man of heaven. before saying "god wills" man has willed. in order to understand and honour almighty god, man must first be free. had he obeyed and abstained from the fruit of the tree of knowledge through fear, man would have been innocent and 17 stupid as the lamb, sceptical and rebellious as the angel of light. he himself cut the umbilical cord of his simplicity, and, falling free upon the earth, dr

of the tree of knowledge through fear, man would have been innocent and 17 stupid as the lamb, sceptical and rebellious as the angel of light. he himself cut the umbilical cord of his simplicity, and, falling free upon the earth, dragged god with him in his fall. and therefore, from this sublime fall, he rises again glorious, with the great convict of calvary, and enters with him into the kingdom of heaven. for the kingdom of heaven belongs to intelligence and love, both children of liberty. god has shown liberty to man in the image of a lovely woman, and in order to test his courage, he made the phantom of death pass between her and him. man loved, and felt himself to be god; he gave for her what god had just bestowed upon him- eternal hope. he leapt towards his bride across the shadow of

o pure, as to pretend that he has the right to punish? peace then to all who fall in war, even in unlawful war! for they have staked their heads and they have lost them; they have paid, and what more can we ask of them? honour to all those who fight bravely and loyally! shame only on the traitors and cowards! christ died between two thieves, and he took one of them with him to heaven. the kingdom of heaven suffereth violence, and the violent take it by force. god bestows his almighty power on love. he loves to triumph over hate, but the lukewarm he spueth forth from his mouth. duty is to live, were it but for an instant! it is fine to have reigned for a day, even for an hour! though it were beneath the sword of damocles, or upon the pyre of sardanapalus! but it is finer to have seen at one

ternal priest. all that was true, all that was beautiful, all that was sweet in the past centuries, will live once more glorified in this transfiguration of the world. and the beautiful form will remain inseparable from the true idea, as the body will one day be inseparable from the soul, when the soul, come to its own power, will have made itself a body in its own image. that will be the kingdom of heaven upon earth, and the body will be the temple of the soul, as the regenerated universe will be the body of god. and bodies and souls, and form and thought, and the whole universe, will be the light, the word, and the permanent and visible revelation of god. amen. so be it. 63 xvii the number seventeen seventeen is the number of the star; it is that of intelligence and love. warrior and bol

ing with the life of mortals, that is, like a breath, and whose end is to give food to worms. thou art the living one, and he that can attain thy mysteries will enjoy eternal delight and live for ever "thou art great; before thy greatness all other greatness bows, and all that is most excellent becomes imperfect. thou art great above all imagination, and thou art exalted above all the hierarchies of heaven. thou art great above all greatness, and thou art exalted above all praise. thou art strong, and not one among thy creatures can do the works that thou dost, nor can his force be compared with thine. thou art strong, and it is to thee that belongs that strength invincible which changes not and decays never. thou art strong; by thy lovingkindness thou dost forgive in the moment of thy mos

THE MAGICIAN S KABBALAH

nent model of the current, ongoing process of manifestation, and hence binah is shaping reality always now, as the source of archetypes. binah is the indivisible template of all things, and hence is the source of all forms, of which names are a symbolic key, and thus it is no surprise that the sephirah is accorded many titles, amongst them the ultimate mother, the primal ocean of birth, the queen of heaven, the bitter sea, and the city of pyramids. binah is spelt in hebrew beth-yod-nun-heh (bynh, and is translated as "understanding. the word begins with beth, which is taken to be the "archetype of all containers, appropriate to the position of binah as head of the passive pillar of form. the letters of binah signify the process as follows: beth: the universal will is contained yod: and cre

e tree of life with appropriate relevance, such as: mary i.e, exalted, also "bitterness of the sea "myrrh of the sea, or "lady/mistress of the sea" mother of christ binah connecting to tiphareth mother of divine grace binah connecting to chesed mother inviolate etc binah above the abyss of manifestation mirror of justice binah connecting to geburah seat of wisdom binah connecting to chockmah gate of heaven binah as the first of the supernals above the abyss and connected to malkuth refuge of sinners binah as the place of rest queen of angels binah as briah the fifteen "mysteries" of mary are divided into three groups, the number of binah, being the "joyful "sorrowful" and "glorious" mysteries. the first set of five relate to the creative and formative (descending) aspects of binah, the sec

THE MARTINIST OPERATIVE GENERAL RITUAL

hy will. o almighty god, may thus my actions be regulated, as well as my steps, so that i may preserve faithfully thy ordinances and thy commandments. may they both lead me victoriously during this terrestrial life unto the original plane which i have left of my own fault. by ieshouah, our lord, amen. prayer to be said while vesting the bandolier or collar of the degree: grant me, o lord of hosts of heaven, the power always to preserve in honour 16 and faithfulness this precious adornment of my reconciliation, and may this shoulder cloth, symbol of avenging combats, remain a symbol of thy victories by my acts. by ieshouah, our lord, amen. prayer to be said while unrolling the operational cloth: deign, o eternal lord, wise and strong, to descend unto this place. sanctify it by thy own prese

THE NECRONOMICON SIMON VERSION

ets of calling on his breast and the copper dagger of inanna in his right hand, aloft. for, it is said, if a man builds a fire, does he no build it in a pit, that he might not be harmed thereby? thus is it true of the uduggu we call, for they are like fire and every caution must be used lest they consume the magician and his entire generation. thus, the exorcism of anu i have put the starry crown of heaven, the potent disk of anu on my head that a kindly spirit and a kindly watcher like the god that hath made me may stand at my head always to life me to favour with the elder gods udugghul allachul mallachul masqimchul dingirchul no evil spirit no evil demon no evil god no evil fiend no hag demon no filth-eating demon no thieving demon no shadow of the night no shell of the night no mistres

he evil tongue the evil lip the most perfect sorcery spirit of the sky, remember! spirit of the earth, remember! ninnkigal, spouse of ninnazu may she cause him to turn his face toward the place where she is! may the wicked demons depart! may they seize one another! may they feed on one another's bones! spirit of the sky, remember! spirit of the earth, remember! the exorcism annakia (a conjuration of heaven and earth and all between against the possessing spirit, to be recited seven times over the body of the possessed person till the spirit issueth forth from his nose and mouth in the form of liquid and fire, like unto green oils. then the person shall be whole, and shall sacrifice to inanna at her temple. and this must not be omitted, lest the spirit return to what inanna has cast off) zi

queen of the elder ones, remember! spirits, lords of tshku, lord of the annunaki, remember! spirits, ladies of the goddess ziku, mother of enki, remember! spirits, lords of ninnasu, our father of the numerous waters, remember! spirits, ladies of ninnuah, daughter of enki, remember! spirits, lords of ninnghizhidda, who upheaves the face of the earth, remember! spirits, ladies of ninnisi ana, queen of heaven remember! spirits, lords and ladies of the fire, gibil, ruler supreme on the face of the earth, remember! spirits of the seven doors of the world, remember! spirits of the seven locks of the world, remember! spirit khusbi kurk, wife of nammtar, remember! spirit khitim kuruku, daughter of the ocean, remember! spirit of the sky, remember! spirit of the earth, remember! amanu! amanu! amanu!

tar, the queen. these are works of the gentle passions, which seek to engender affection between man and woman. and they may best be done in a circle of white, the priest being properly cleansed and in a clean robe. preliminary purification invocation bright one of the heavens, wise ishtar mistress of the gods, whose "yes" is truly "yes" proud one among the gods, whose command is supreme mistress of heaven and of earth, who rules in all places ishtar, at your name all heads are bowed down i. son of. have bowed down before you may my body be purified like lapis lazuli! may my face be bright like alabaster! like shining silver and reddish gold may i not be dull! to win the love of a woman (chant the following three times over an apple or a pomegranate; give the fruit to the woman to drink of

llaamu were brought forth and called by name, and for ages they grew in age and bearing. anshar and kishar were brought forth, and brought forth anu who begat nudimmud, our master enki, who has no rival among the gods. remember! the elder ones came together they disturbed tiamat, the ancient one, as they surged back and forth. yea, they troubled the belly of tiamat by their rebellion in the abode of heaven. absu could not lessen their clamour tiamat was speechless at their ways. their doings were loathsome unto the ancient ones. absu rose up to slay the elder gods by stealth. with magick charm and spell absu fought, but was slain by the sorcery of the elder gods. and it was their first victory. his body was lain in an empty space in a crevice of the heavens hid he was lain, but his blood c

THE PATH OF KABBALAH

iritual feelings in words because the words and the letters in our language, are valid only in the correction zone (until the world of atzilut, since that is where they are taken from. we cannot feel anything above the system of correction, and it is therefore impossible to describe those feelings in words and define it in terms and concepts that we understand. the first verse in the torah speaks of heaven and earth. the two terms relate to two properties, an egoistic and an altruistic property. the egoistic property of earth (the soul) is corrected through the altruistic property of heaven. the entire process of correction is performed in seven spiritual degrees called seven days. of course, this name does not refer to our earthly days, nor does the text relate to earthly nights and days

of zohar is preferable and above all other studies (the chidah "redemption depends primarily on the study of the kabbalah (the vilna gaon "even shlema" 11,13. 105 of 273 "on the learning of the zohar there are no restrictions (the chafetz chaim "if my generation had listened to my voice, they would have started to study the book of zohar at the age of nine. thus, they would have acquired the fear of heaven instead of secular sciences (rabbi isaac from kamarna. the book "notzar chesed. when one as much as reads the words what is it like? it is like a sick person who drinks a therapeutic potion that helps, although one is not proficient in the wisdom of medicine (remez, part 3, page 2 "in the future only with the help of the book of zohar will the children of israel go out from the exile (th

earth becomes suitable for evolution of life on it. it combines the properties of the water and the earth. life cannot be when there is only water, just like it cannot exist in a completely dry land. the correction of one s soul and utilization of the properties of the creator and the creature inside us is built through finding the right combination between the altruistic and egoistic properties of heaven and earth. that correction is denominated the middle line. our primary egoistic nature is called the earth line, or the left line. the right line designates the property of the creator, water, altruism, and the attribute of bestowal. the middle line is what one must create in order to choose life. this means that one must take the exact amount of water, and water the earth in such a way

n and in each and every specific particle. creation itself is called soul or adam, and its specific particles are called 239 of 273 individual souls, or people. each individual soul goes through the same phases of correction that the collective soul experiences. the fifth day and god said 'let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven' and god created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and god saw that it was good (genesis 1, 20-21. the zohar describes every day in creation as heichalot (halls. the heichalot are emptiness, desires. they are filled up gradually to the extent that the egoistic properties of

THE SHADOWED ONES

l body, which flies forth from the skull temple of man can then we understand that all of us are within the possibility of power. my gift is to bring you to a life not comprehended previously, one which demands the attention and challenge of self-excellence. the children of this adam know not those things which are determined, wherefore they oft-times fall into error. the beasts of the field, and of heaven, and the fish of the sea, all of them are in my hand and under my control kitab el-jelwa i am the dragon clothed in the feathers of the peacock, that which is sacred unto me. i formed this bird to represent the beauty of the hidden soul, what may become from the balance of the mind. by becoming like me you shall to gain control in your world, thus the balance of the earth and the body te

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

al is crowley, no mere milk-and-bun-walk, where we may rest and take our fill; for he has unstrung the mystic lyre of life from the tree of the knowledge of good and of evil, singing old songs and new, flinging shrill notes of satire to this tumultuous world, as some stormy petrel shrilly crying to the storm; or sweet notes of love, soft as the whispering wings of a butterfly. here are the jewels of heaven, of havilah, and of eden, with not a little of the fire of hell, the flames of gehenna, and the darkness of duat. if we look for pyramids and colossi disappointment will be our lot; we cannot hold, as hanuman of ind, a mountain in one hand and a forest in the other, neither can we gaze on a celestial meru or olympus; but as we look, and here it is only the searcher who is rewarded, we fi

feet as dead, i saw the leaping-forth of law: division of the north wind and the south, the lightning of the armies of the lord; east rolled asunder from the rended west; height clove the depth; the voice begotten said: gdivided be thy ways and limited! h answered the reflux and the indrawn breath: glet there be life, and death! h *tannhauser, vol. i, p. 252. worthy of the author of gthe marriage of heaven and hell! h glet there be life and death, h and the link between these two is love. here we will give but one or two curious examples, dealing with the great songs of love in the next chapter. as a singer of love-songs aleister crowley excels. the following is from gthe star and the garter h: your lips are gathered up to mine; your bosom heaves with fearful breath; your scent is keen as

are that fate has overtaken them; then all the fury of manhood rises in him: erect, sublime, he swore so fierce an oath that the sea flashed with blasphemy, and loath black thunders broke from out the shuddering deep. he swore again, and from its century fs sleep earthquake arose, and rocked and raved and roared. he swore the third time. but that heaven fs lord curbed their black wrath, the stars of heaven fs vault. had rushed to whelm the sun with vehement assault *the tale of archais, vol. i, p. 12. cf. the qabalistic dogma of pistorius: gschema misericordiam dicit, sed et judicium. h the infinite being when exercising his power upon the finite must necessarily chastise to correct and not to avenge himself. the strength of the sin does not exceed that of the sinner, and if the punishment

n ballrooms just as strumpets fall in to the cry of descendez, mesdemoiselles! women marry for title, clothing, shelter, and food; men because they think it is cheaper to keep a cow, and once and for all have done with it, than to be constantly running round the corner for a penny-worth of milk; and the lower stratum. the blessed poor. spend most of their lives in the act of engendering the elite of heaven and the scum of this earth, gmere shells, husks of the golden wheat that might grow even here, h*2. if it were not for our prudery, our religion, and our laws *1. why jesus wept, vol. iii, p. 42 *2. the poem, vol, i, p. 57. percy. the percy of gthe poem, h and not of gwhy jesus wept, h is optimistic enough concerning that vast army of unsexed women who are degraded by want of food and su

n the scorpions of religion, the toads of society, and the blind-worms of the law; that around us will whirl the vampires of the past, the kites of the present, the succubi of the future, is certain enough; as a shrieking mass of hideous animosity they will conglobe around us, deafening us with the expletives of earth, blinding us with the fumes of hell, and rendering us insane with the inanities of heaven: this were my guerdon: to fade utterly into the rose-heart of that sanguine vase, and lose my purpose in its silent sea, and lose my life, and find my life, and pass up to the sea that is as molten glass *tannhauser, vol. i, p. 227. nirvana. the drowning of self in eternity. yet if the mind returned not from its abode, and ever rested with god, all would run smoothly enough; but such a p

THE TAROT OF C C ZAIN

ting the three worlds, spiritual, astral, physical, in order that all manifestations of universal life may have their birth. the left hand of the hierophant on the triple tau indicates his receptivity to the divine force; and the gesture of his right hand--making the pentagram- indicates his use of this divine energy to command the obedience of all sub-mundane atoms of life, and to hear the voice of heaven in the silence of the passions and the instincts of the flesh. the sacred serpent at his brow signifies enlightenment; and the two kneeling men, the one red and the other black, denote the intelligences of light and shadow, both of whom obey the force of the pentagram. the two paths--arcanum vi. in divination, arcanum vi may be briefly interpreted as temptation. arcanum vi is figured by

uare form, surmounted by a starry canopy sustained by four columns. upon this chariot advances a conqueror armed with a cuirass and carrying both sword and scepter. he wears a crown from which rises three pentagrams, or golden stars with five points. the square car symbolizes the material world vanquished by the work of the will. the four columns supporting the canopy represent the four quadrants of heaven which surround the conqueror. they also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the soul through the infinitude of space and time. the sacred serpent at the conqueror's brow signifies the possession of t

THE ABYSS AND TABAET

ich through love of pleasure sins enter in. wherefore it is the last in order of creation, and the first in that of youth, because it is filled with ignorance, and leadeth the youth as a blind man to a pit, and as a beast to a precipice -the testaments of the twelve patriarchs the septuagint follows a specific hebraic consideration that belial, being beli ol is the one who has thrown off the yoke of heaven and is thus without a master. the luciferian finds connections in the path of history and mythology and seeks to make them work for he or she in the modern world. the spirit of belial is of the mastery of the earth, identified with the element of earth and the north, from which ahriman is identical. consider the four elements however and their association with the adversary as a spirit o

THE BOOK OF GATES

the sun, the lord of diadems, seti mer-en-ptah, whose word is maat, from the crocodile of this pool of maati. he hath his mouth, let him speak therewith. let there be granted unto him broad-handedness in your presence, because i know you, and i know your names. i know this great god unto whose nostrils ye present offerings of tchefau. rekem is his name. he maketh a way through the eastern-horizon of heaven. rekem departeth and i also depart; he is strong and i am strong. o let me not be destroyed in the mesqet chamber. let not the sebau fiends gain the mastery over me. drive not ye me away from your gates, and shut not fast your arms against the osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, the lord

d who make the soul to enter into its sahu (i.e, spiritual body, let your hands be full of weapons, and grasp them and make them sharp, and hold chains in readiness to destroy the serpent enemy. let the boat rejoice, and let the great god pass on in peace, and behold, grant ye that the soul of osiris, king men-maat-ra, whose word is maat, may emerge from the thighs [of nut] in the eastern horizon of heaven, for ever and for ever" x. osiris, the king, the lord of the two lands, men-maat-ra setep-[en]-ra, whose word is maat, the son of ra, loving ptah-sekri, the lord of diadems, seti mer-en-ptah, whose word is maat, saith-"o ye shennu beings, go ye round behind me, and let not these my members be without strength" xi. osiris, the king, the lord of the two lands, men-maat-ra aa-ra, whose word

e of the boat of the sun reads- p. 125 "this great god is drawn along by the gods of the tuat, and he, journeyeth in the hidden place, and worketh in respect of the things which are there. p. 126 [paragraph continues [he saith 'draw ye me along, o ye beings of the tuat, look ye upon me [for] i have created you. pull ye with your arms and draw ye me therewith, and turn ye aside to the eastern part of heaven, to the habitations which surround ares (or, sar [and to] that hidden mountain, the light (or, radiance) of which goeth round about among the gods who receive me as i come forth among you into the hidden place. draw ye me along [for] i work on your behalf in the gateway which covereth over the gods of the tuat "and ra saith unto them-'look ye upon me, o gods, for i strike those who are i

s unto him. their offerings are in their place, and their glory p. 149 is in the holy place of ament. they say unto ra-'come thou, o ra, progress through the tuat. praise be to thee! enter thou among the holy [places] with the serpent mehen' ra saith unto them-'there are offerings for you, o ye who made offerings. i am content with what ye did for me, both when i used to shine in the eastern part of heaven, and when i was sinking to rest in the chamber of my eye' their food is of the bread-cakes click to view the twelve gods who hold the cord for measuring land. of ra, and their drink is of his tcheser drink, and their libations are made of cool water, and offerings are made unto them on the earth in [return] for the praisings which they make unto ra in ament" the passage in the text which

es. p. 154 the passage which refers to the four groups, each containing four men, reads- horus saith unto the creatures of ra who dwell in the black land (qemt, i.e, egypt) and in the red land (i.e, the deserts which lie on each side of the black land formed of the mud of the nile-"magical protection be unto you, o ye creatures of ra, who have come into being from the great one who is at the head of heaven! let there be breath to your nostrils, and let your linen swathings be unloosed! ye are the tears 1 of the eye of my splendour in your name of reth (i.e, men. mighty of issue (aa-mu) ye have come into being in your name of aamu; sekhet hath created them, and it is she who delivereth (or, avengeth) their souls. i masturbated [to produce you, and i was content with the hundreds of thousand

THE SECRET RITUALS OF THE OTO

reon solemnly promise and swear that i will always hele, conceal, and never reveal any of the secrets or mysteries of this supreme degree to any one in the world unless it be a true, lawful, and perfect magician, and not even to him, until after due trial, strict examination, and full conviction that he is worthy of that confidence or in the body of a lodge of p.m.s. duly opened beneath the vault of heaven. i further solemnly pledge myself never to pronounce that solemn and mysterious name which may now for the first time be communicated to me, unless in the presence and with the assistance of two or more p.m.s. all these points i solemnly swear to observe, without evasion, equivocation, or mental reservation of any kind under the penalty of having my skull sawn off and my brains exposed t

l of the obligation of the vii. i from the beginning of years the initiates of all peoples have held one central secret as a sure bond of brotherhood, as a unity whose truth is able to harmonize all men upon the earth. no fabrications of knavish priests, no vain dreams of mystics, can hide from the sane this one fact: not only is the earth but a chilled spark of the sun, a dropt petal of the rose of heaven, but the source of all light and life upon the planet is that same sun. not only is he creator, but sustainer, and it is he also that destroyeth in due season, and redeemeth when the time is come. therefore in the macrocosm is one sole god, the sun. now in the microcosm, which is man, the viceregent of the sun, sole giver of life, is the phallus. he is also sole giver of light in a certa

nvented to represent things useful to man; but these are by nature subservient to the prime god whose use and beauty are fundamental. iii in that sanctuary of the gnosis to which, very illustrious sir knights your valour and chastity may one day obtain your admission, there is a certain deeper interpretation. nor are ye wholly ignorant of how in the figure called baphomet and babalon is a measure of heaven and earth. again, those, initiates indeed, who have penetrated in truth into the sanctuaries of their own being, and found that god omnipotent, omniscient, omnipresent who is light, life, love, and liberty, beyond time and space, without quantity or quality, one eternal, the very essence of the sun and of the phallus alike, will possess in their own consciousness, illuminated by that, a

ord to retrieve our loss, and recover the word. now then let us once again recall to you, very illustrious sir knights of the order of the temple of the east, the history of our religious and military monks and knights, how, issuing from the west as crusaders, they met with initiates in the armies of salah ud din, and from them obtained the secret called baphomet, being the mystery of the measure of heaven and earth that lieth behind this secret of the vii concerning the unity of god. and ye have verily reason from the crowns of your heads to the soles of your feet to remember how this is the origin of all our tragedy. thus therefore, sir knights valorous and noble, war constantly on all tyranny and superstition, and mostly against bigotries such as orthodox christianity as interpreted in

ancients of every nation report their heroes to have been born of the marriage of gods with mortals. as, romulus and remus begotten of the god mars upon a vestal virgin, hercules of jove, buddha of vishnu in the form of a white elephant with six tusks, jesus of jehovah upon a virgin, and many another. even true gods were born of mortal mothers, as dionysius of semele. also they recount many loves of heaven for earth, diana for endymion, zeus for leda, danae, europa, and the rest; even hades issued from his gloomy kingdom to ravish the maid persephone. there are also loves of gods for nymphs, bacchus for the ariadne, zeus for io, pan for syrinx; there is no end of these. and satyrs, fawns, centaurs, dryads, a thousand gracious tribes, leap lightly and lustfully through their legends. again

THE HOLY BIBLE KING JAMES VERSION

in the firmament of the heaven to give light upon the earth, 1:18 and to rule over the day and over the night, and to divide the light from the darkness: and god saw that [it was] good. 1:19 and the evening and the morning were the fourth day. 1:20 and god said, let the waters bring forth abundantly the moving creature that hath life, and fowl [that] may fly above the earth in the open firmament of heaven. 1:21 and god created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and god saw that [it was] good. 1:22 and god blessed them, saying, be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 1:23 and the evening and the morning were the fifth d

h upon the earth, 7:9 there went in two and two unto noah into the ark, the male and the female, as god had commanded noah. 7:10 and it came to pass after seven days, that the waters of the flood were upon the earth. 7:11 in the six hundredth year of noah s life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. 7:12 and the rain was upon the earth forty days and forty nights. 7:13 in the selfsame day entered noah, and shem, and ham, and japheth, the sons of noah, and noah s wife, and the three wives of his sons with them, into the ark; 7:14 they, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind

were destroyed from the earth: and noah only remained [alive] and they that [were] with him in the ark. 7:24 and the waters prevailed upon the earth an hundred and fifty days. 8:1 and god remembered noah, and every living thing, and all the cattle that [was] with him in the ark: and god made a wind to pass over the earth, and the waters asswaged; 8:2 the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; 8:3 and the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated. 8:4 and the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of ararat. 8:5 and the waters decreased continually until the tenth month: in the tenth [month] on the

eople. 14:17 and the king of sodom went out to meet him after his return from the slaughter of chedorlaomer, and of the kings that [were] with him, at the valley of shaveh, which [is] the king s dale. 14:18 and melchizedek king of salem brought forth bread and wine: and he [was] the priest of the most high god. 14:19 and he blessed him, and said, blessed [be] abram of the most high god, possessor of heaven and earth: 14:20 and blessed be the most high god, which hath delivered thine enemies into thy hand. and he gave him tithes of all. 14:21 and the king of sodom said unto abram, give me the persons, and take the goods to thyself. 14:22 and abram said to the king of sodom, i have lift up mine hand unto the lord, the most high god, the possessor of heaven and earth, 14:23 that i will not [t

ed thee concerning this thing also, that i will not overthrow this city, for the which thou hast spoken. 19:22 haste thee, escape thither; for i cannot do any thing till thou be come thither. therefore the name of the city was called zoar. 19:23 the sun was risen upon the earth when lot entered into zoar. 19:24 then the lord rained upon sodom and upon gomorrah brimstone and fire from the lord out of heaven; 19:25 and he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. 19:26 but his wife looked back from behind him, and she became a pillar of salt. 19:27 and abraham gat up early in the morning to the place where he stood before the lord: 19:28 and he looked toward sodom and gomorrah, and toward all the land of the plain

TURNER ROBERT ARBETEL OF MAGICK

ed in the image of baal, dagon, astaroth, chemosh, jupiter, apollo, and the like. neither did the abuse of astrology terrify abraham (if we believe the most ancient and religious writers) from observing the motions and natures of the heavenly bodies. neither can it dehort wise and learned men in these days from attributing those vertues, influences, and inclinations, to the stars and other lights of heaven, which god hath given to those his glorious creatures. i must expect some calumnies and obtrectations against this, from the malicious prejudiced men, and the lazie affecters of ignorance, of whom this age swarms: but the voice and sound of the snake and goose is all one. but our stomacks are not now so queazie and tender, after so long time feeding upon solid divinity, nor we so umbragi

nd the creatures, that it may be certainly manifest unto us, what we ought to assume to our use of every thing, and that we may know in truth how and in what maner that may be done. for truely every creature is ordained for some profitable end to humane nature, and for the service thereof; as the holy scriptures, reason, and experience, do testifie. 9 aphorism 10. god the father almighty, creator of heaven and earth, and of all things visible and invisible, in the holy scriptures proposeth himself to have an eye over us; and as a tender father which loveth his children, he teacheth us what is profitable, and what not; what we are to avoid, and what we are to embrace: then he allureth us to obedience with great promises of corporal and eternal benefits, and deterreth us (with threatning of

ceived, o thou of little faith, if thou dependest wholly upon god, and adherest onely to him? aphorism 13. the lord liveth; and all things which live, do live in him. and he is truely xnxv, who hath given unto all things, that they be that which they are: and by his word alone, through his son, hath produced all things out of nothing, which are in being. he calleth all the stars. and all the host of heaven by their names. he therefore knoweth the true strength and nature of things, the order and policie of every creature visible and invisible. to whom god hath revealed the names of his creatures. it remaineth also, that he receive power from god, to extract the vertues in nature, and hidden secrets of the creature; and to produce their power into action, out of darkness into light. thy sco

humanity, and that thou draw all men that come to thee, to honour the son. this is 11 the law and the prophets. in temporal things, thou oughtest to call upon god as a father, that he would give unto thee all necessaries of this life: and thou oughtest to help thy neighbour with the gifts which god bestoweth upon thee, whether they be spiritual or corporal. therefore thou shalt pray thus: o lord of heaven and earth, creator and maker of all things visible and invisible; i, though unworthy, by thy assistance call upon thee, through thy onely begotten son jesus christ our lord, that thou wilt give unto me thy holy spirit, to direct me in thy truth unto all good. amen. because i earnestly desire perfectly to know the arts of this life and such things as are necessary for us, which are so ove

arly called alchymy; which certainly is given to very few, and not but of special grace. 2. the second is, the curing of diseases with metals, either by the magnetick vertues of precious stones, or by the use of the philosophers stone, and the like. 3 the third is, to be able to perform astronomical and mathematical miracles, such as are hydraulick-engines, to administer business by the influence of heaven, and things which are of the like sort. 4. the fourth is, to perform the works of natural magick, of what sort soever they be. 5. the fifth is, to know all physical secrets. 19 6. the sixth is, to know the foundation of all arts which are exercised with the hands and offices of the body. 7. the seventh is, to know the foundation of all arts which are exercised by the angelical nature of

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

eusinian ceres, celestial venus, and proserpine; and, when the goddess answers him, she describes herself as follows: i am, says she, nature, the parent of things, the sovereign of the elements, the primary progeny of time, the most exalted of the deities, the first of the heavenly gods and goddesses, the queen of the shades, the uniform countenance; who dispose, with my nod, the luminous heights of heaven, the salubrious breezes of the sea, and the mournful silence of the dead; whose single deity the whole 1 pausanias (lib. ii) says he knew the meaning of this symbol, but did not choose to reveal it, it being a part of the mystic worship. 2 plate iii, fig. 1. 3 lib. i. 40 on the worship world venerates, in many forms, with various rites, and various names. the egyptians, skilled in ancien

hts, says hesiod, belong to the blessed gods;1 and the orphic poet calls night the source of all things (pantwn genesij) to denote that productive power, which, as i have been told, it really possesses; it being observed that plants and animals grow more by night than by day. the ancients extended this power much further, and supposed that not only the productions of the earth, but the luminaries of heaven, were nourished and sustained by the benign influence of the night. hence that beautiful apostrophe in the electra of euripides, w nux melaina, chusewn astrwn trofe &c. not only the sacrifices to the generative deities, but in general all the religious rites of the greeks, were of the festive kind. to imitate the gods, was, in their opinion, to feast and rejoice, and to cultivate the use

a woman, and told him that he must believe in it, and have faith in it, and that it would be well for him. 2 here the idol appears in the form of a statuette. there was also another account of the idol, which perhaps refers to some further object of superstition among the templars. according to one deponent, it was an old skin embalmed, with bright carbuncles for eyes, which shone like the light of heaven. others said that it was the skin of a man, but agreed with the others in regard to the carbuncles.3 in england a minorite friar deposed that an english knight of the temple had assured him that the templars had four principal idols in this country, one in the sacristy of the temple in london, another at bristelham, a third at brueria (bruern in lincolnshire, and the fourth at some place

TYSON DONALD NEW MILLENNIUM MAGIC

nd gives cohesion and purpose where before there was only a vacuum of doubt and confusion. more than this, magic makes it possible to use the limitless potential of spirit to reshape the world in accordance with the fondest desires of the soul. it goes beyond the conventional aspirations of religion, which has traditionally been concerned with escaping from the torment of the world into the bliss of heaven. yet it does not fall into the delusion of science, which tries to make a heaven out of concrete and steel. in magic, heaven and earth are recognized as one all-pervading, timeless unity. no one can flee the world, because the world is a vision created within the mind, and no one can run away from the self. heaven is not some distant state difficult to attain but is constantly present an

s needed in the center of the star for writing words or symbols. if the heptagram were drawn on the ground or floor to act as a ritual circle, the second form would be used. as is true of all symbols, the heptagrarn can only be comprehended by regard- ing it from a higher level, which is the as yet unmanifested eighth point of its cen- ter. this point reveals the dynamic balance between the three of heaven and the four of earth. the heptagram is not static but moving, a symbol of the conquest and victory of the flame of spirit over the dull clay of the flesh. it is an apt symbol for the christian crusades or for the islamic jihad, and indeed it may be written as a triangle over a cross, action overcoming inertia, which can be stylized into a flaming sword (see figure at the top of page 99

ll are apostates, and sow discord throughout the cosmos. the christian church of the middle ages grouped them into military ranks behind the great apostate angel, lucifer, the first created being to rebel against divine authority. this was also done by the jewish kabbalists and the islamic philosophers. it is a dark, shadow imitation of the military order that reigns within the army of the angels of heaven. in christian and jewish myth, the fallen angels were responsible for instructing humanity in all the arts and sciences that can be turned to evil. attracted by the beauty of mortal women, these fallen angels descended to the earth, where they dwelt with their human lovers and sired a race of heroes (see genesis 6:4. demons are not so much deliberately hurtful as they are chaotic and irr

rcumstances, or genetics, any more than it would be sane to suppose that the electromagnetic field in your hair dryer determined your future happiness. this is not a refutation of astrology. it is merely a statement that astrology must be understood to act in a different way than it was supposed to act in the past. if astrology has predictive applications, these must stem from the syn- chronicity of heaven and earth. the patterns of the planets and stars do not com- pel events on earth, they mirror those events, and through the application of archetypal symbols some understanding of those events may be intuited by astrologers when they examine the heavens. the magical mechanism is identical to that used in divination by the tarot. the images on the tarot cards are mythic and archetypal, ev

ed in the collective unconscious in the same way rough stone is carved by a sculptor, and given desires, hopes, wills, and faces. this is why the magus has power over the signs of the zodiac: they are the chil- dren of the human race. the zodiac does not rule human beings. humans rule the stars. but humanity is asleep and first must be awakened before it can resume its rightful seat on the throne of heaven. there are twelve words of power that call forth and command the forces of the zodiac. these words have been derived from the permutations of tetragrammaton, the fourfold name of god. the forms of the name may be grouped under the ele- ments in order of the increasing violence done to their natural arrangement of letters: fire: i-h-v-fi water: h-v-a-i a: v--1 earth: a -1-h-v i-h-a-v h-v

TYSON DONALD SOUL FLIGHT

hining shape, with bright wings, who diffused much light. as i looked, the shape dilated more and more: he waved his hands; the roof of my study opened; he ascended into heaven; he stood in the 69. bentley, blake records, 221. sun, and beckoning to me, moved the universe. an angel of evil could not have done that-it was the arch-angel gabriel70 his visionary illustrated books such as the marriage of heaven and hell, the book of los, and the book of urizen are extraordinary in their poetic genius and subtlety of meaning. like swedenborg, he believed that he had been chosen by god for the purpose of conveying a higher spiritual wisdom to mankind. on a number of occasions, blake stated quite simply that his poetry was not composed, but was received without effort as dictation from angels. he

TYSON DONALD THE MAGICAL WORKBOOK

es from liquid magma to solid bedrock. press up past the fissures and pockets of subterranean water until you enter the base of the pillar. emerge from the ground and fill the pillar of gray stone with your awareness. observe that while you were beneath the earth, day has passed into night. in the moonless sky directly overhead is a large star that outshines all the other stars in the black vault of heaven. draw this star downward in the form of a blazing point of light and cause it to enter the pillar through its rounded, grass-covered top. the star continues to sink until it reaches the heart of the pillar, where it stops. contemplate the star inside the pillar. around the star forms a golden sphere three inches in diameter. the intense blue-white radiance from the star energizes the sph

TYSON DONALD THE POWER OF THE WORD

for centuries occultists have used the hebrew letters of ihvh in place of the dots, which lends the tetractys a much more intricate and organic aspect: three is divine and heavenly; four is mundane and earthly. in christianity, there are the three persons in god, namely the father, son, and holy ghost, and the four evangelists, matthew, mark, luke, and john, who make manifest or establish the law of heaven upon the earth. three is perfect and sacred; four is flawed and profane. carpenters know this from experience. the triangle is the strongest geometric shape in construction correspondences squaring the circle because it will not deform under stress. the square, on the other hand, will collapse. to keep a structure "square" triangular braces are needed. the perfection of three is further

re also used to rule the spirits that reside in the twelve directions of the earth and the twenty-four hours of the day. they command the twenty-four wings of the winds (which are explained in chapters viii and xiv) and the enochian angels that obey the twelve enochian names of god and the twenty-four enochian seniors. the banners represent the enthroned authority of god acting through the houses of heaven and the hours of day and night. all the active agents of heaven-those beings called angels-who cause effects in the manifest universe are ruled and directed by the seated intelligences of the banners. in this sense, they are no less powerful than the ten sephiroth. vibratintghe name b ecause tetragrammaton is before all else a word, its greatest force in magic is called forth only when i

ents, but "a few names" the garments he refers to are their physical bodies, which become white to indicate their spiritual rebirth and oneness with christ. later on he writes: him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my god, which is new jerusalem, which cometh down out of heaven from my god; and i will write upon him my new name (rev. 3:12) this is a fascinating verse for its magical implications. those who overcome the weaknesses of their own natures shall not have their names blotted out, but those names shall be supplanted by the name of god. even more fascinating, from a magical standpoint, is the last part of the verse, where the author says "i will write u

etween the thumb and forefinger of your right hand. tie it around your head, knotting it in the back so that it will not slip or fall off. gaze upon the flame of the candle on the altar and visualize the figure of the heavenly christ seated upon his great throne within the flame. open your arms in a gesture of embrace. speak the words: holy messiah, anointed king of light, descend from the throne of heaven into this sacred circle. aid me in my becoming! i invoke and summon thee, heavenly christ. descend into this blood. aid me in my becoming! descend into this flesh. aid me in my becoming! descend into these bones. aid me in my becoming! i am become wholly filled with thy holy light. i am become a name, such as is not, but in the mind of the all powerful. i am become yod-hay-vav-shin-hay

d circle. aid me in my becoming! i invoke and summon thee, heavenly christ. descend into this blood. aid me in my becoming! descend into this flesh. aid me in my becoming! descend into these bones. aid me in my becoming! i am become wholly filled with thy holy light. i am become a name, such as is not, but in the mind of the all powerful. i am become yod-hay-vav-shin-hay, enthroned king and ruler of heaven and earth. visualize the figure of the heavenly christ stepping down from the dais of his throne and merging with your body to settle into your flesh and bones. feel your emptiness filled with light. pour a small amount of the consecrated water from the bowl on the western quarter of the altar into the mortar on the eastern quarter, so that the ashes are dissolved into a paste. dip the t

VOX SABBATUM

pection and an honesty which is both complimenting and insulting. as the infernal sabbat is the mastery of the earth, the luciferian sabbat is the mastery of the spirit and the psyche. lucifer is the first born son of the limitless light, ain soph or god. azazel as his name is revealed, is a djinn or high angel of fire, thus self-influenced and strong in will. lucifer fell from the highest abodes of heaven, complete with the wings made of emerald and crashed into the earth and abyss. with him fell other angels, leviathan, belial, beelzebub, astaroth, asmodeus and a plethora of other djinn and daemons. they had sensed a spark of self-deific power, the black flame or black light of iblis. this indicated isolate intelligence, unnatural life. as lucifer fell to the earth and into the abyss he

WAITE ASPECTS OF MASONIC SYMBOLISM

on that is new and different, in which another kind of light is communicated, and another vesture is to be assumed, and, ultimately, another life entered. the meaning of initiation in the first degree the candidate's eyes are opened into the representation of a new world, for you must know, of course, that the lodge itself is a symbol of the world, extending to the four corners, having the height of heaven above and the great depth beneath. the candidate may think naturally that light has been taken away from him for the purpose of his initiation, has been thereafter restored automatically, when he has gone through a part of the ceremony, and that hence he is only returned to his previous position. not so. in reality, the light is restored to him in another place; he has put aside old thin

he form of dramatic mystery, alluding slightly, and from a philosophical point of view only, to the fact that in certain schools they are regarded as delineating momentous experiences in the history and life of man's soul. that new birth which conferred upon the eleusinian mystae the title of regenerated children of the moon- so that each one of them was henceforth symbolically a son of the queen of heaven- born as a man originally and reborn in a divine manner- has its correspondence on a much higher plane of symbolism with the divine birth in bethlehem, according to which a child was "born" and a son "given" who, in hypothesis at least, was the son of god, but son also of mary- one of whose titles, according to latin theology, is queen of heaven. the hidden life in egypt and nazareth cor

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

onger version of the legend is given a little farther on (col. xxviii, l. 20, to col. xxix, l. 6. whether the scribe had two copies to work from, and simply inserted both, or whether he copied the short version and added to it as he went along, cannot be said. the legend is entitled: book of knowing the evolutions of ra [and of] overthrowing apep. this curious "book" describes the origin not only of heaven, and earth, and all therein, but also of god himself. in it the name of apep is not even mentioned, and it is impossible to explain its appearance in the apep ritual unless we assume that the whole "book" was regarded as a spell of the most potent character, the mere recital of which was fraught with deadly effect for apep and his friends. the story of the creation is supposed to be told

ii. the legend of the destruction of mankind. the text containing the legend of the destruction of mankind is written in hieroglyphs, and is found on the four walls of a small chamber which is entered from the "hall of columns" in the tomb of seti i, which is situated on the west bank of the nile at thebes. on the wall facing the door of this chamber is painted in red the figure of the large "cow of heaven" the lower part of her belly is decorated with a series of thirteen stars, and immediately beneath it are the two boats of ra, called semketet and mantchet, or sektet and matet. each of her four legs is held in position by two gods, and the god shu, with outstretched uplifted arms, supports her body. the cow was published by champollion,[fn#5] without the text. this most important mythol

e, and reminded him that his power was in proportion to his will. ra was, however, unconsoled, and he complained that his limbs were weak for the first time in his life. thereupon the god nu told shu to help ra, and he ordered nut to take the great god ra on her back. nut changed herself into a cow, and with the help of shu ra got on her back. as soon as men saw that ra was on the back of the cow of heaven, and was about to leave them, they became filled with fear and repentance, and cried out to ra to remain with them and to slay all those who had blasphemed against him. but the cow moved on her way, and carried ra to het-ahet, a town of the nome of mareotis, where in later days the right leg of osiris was said to be preserved. meanwhile darkness covered the land. when day broke the men w

se supports, and to place himself under nut, and to hold her up in position with his hands. thus shu became the new sun-god in the place of ra, and the heavens in which ra lived were supported and placed beyond the risk of falling, and mankind would live and rejoice in the light of the new sun. at this place in the legend a text is inserted called the "chapter of the cow" it describes how the cow of heaven and the two boats of the sun shall be painted, and gives the positions of the gods who stand by the legs of the cow, and a number of short magical names, or formulae, which are inexplicable. the general meaning of the picture of the cow is quite clear. the cow represents the sky in which the boats of ra, sail, and her four legs are the four cardinal points which cannot be changed. the re

he knowledge of spells and incantations, that is to say, she was regarded much in the same way as modern african peoples regard their "medicine-women" or "witch-women" she had used her spells on men, and was tired of exercising her powers on them, and she craved the opportunity of making herself mistress of gods and spirits as well as of men. she meditated how she could make herself mistress both of heaven and earth, and finally she decided that she could only obtain the power she wanted if she possessed the knowledge of the secret name of ra, in which his very existence was bound up. ra guarded this name most jealously, for he knew that if he revealed it to any being he would henceforth be at that being's mercy. isis saw that it was impossible to make ra declare his name to her by ordinar

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

onder at night among the sepulchures, and will experience the horror of the visions, he will deliver himself to magic and to goethia (this means the disciple will be attacked by millions of black magicians in the astral plane; those tenebreious magicians will attempt to move the disciple away from the luminous path. arcanum 14 the two urns divine magnetism and human magnetism. the superior waters of heaven. during this time the disciple learns to be pure and chaste, because he understands the value of his seminal fluid. arcanum 15 (the electrical hurricane) typhon baphomet. the sixth hour of apollonius. here it is necessary to stay quiet, still, because of fear (this signifies the terrible trial of the guardian of the threshold, before which much valor is necessary in order to [conquer] de

. is performed, and this is the way to open the twelve faculties of the soul. the soul is christified, the kundalini blooms upon our fertile lips made verb. the ternary5 is the word, plenitude, fecundity, nature, the generation of the three worlds. the third arcanum of kabbalah is that woman dressed with the sun, with the moon under her feet, and crowned with twelve stars. the symbol of the queen of heaven is the empress of the tarot. she is a mysterious, crowned woman, seated with the scepter of command in her hand. the globe of the world is on top of the scepter. she is urania-venus of the greeks, the christified soul. the man is the arcanum number one and the woman is the arcanum number two of the tarot. the christified soul is the outcome of the sexual union of both (the secret is the

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

vertebra is never acquired without having achieved the conditions of sanctity that are required for such a vertebra which we long for. those who believe that once the kundalini is awakened it instantaneously rises to the head, in order to leave us totally illuminated, are indeed learned ignoramuses. in the eighteenth arcanum we have to endure bloody battles against the tenebrous ones. the kingdom of heaven suffereth violence and the violent are robbing it- matthew 11: 12. in the internal worlds, the tenebrous ones of the arcanum xviii violently assault the student. the devotee must endure terrible battles against the tenebrous. the conquest of each vertebra in the dorsal spine signifies struggles to the death against the adepts of the shadow. fortunately, those who work with the kundalini

WESTERN MANDALAS OF TRANSFORMATION SR AL

tradition, this intention should include a very important element: how can this desire incorporate in some way the element of service? if you think about this carefully, it will act as a safeguard to desires the ego may feel are paramount, but which may not benefit it so well in the end. this is because this intention incorporates work with your higher self. if one's true goal is god (the kingdom of heaven) or simply the highest good, then all other things fall into place. this kind of goal is completely incompatible with using talismanic magic for manipulative or unethical ends. your first affirmation should be that your magical working is not only for your own benefit but for the greater good of the universe. let us return to the problem of symbol for a moment. many who have studied psyc

, and the emperor. this path is called the "constituting intelligence" five is also the numeration of ad, mist or vapor, and in hebrew mysticism this refers to the dark cloud or vapor that constitutes the substance of primordial creation, figure 7-c: traditional figure 7-d: alternate and that hovered over the waters in genesis. the root word gab also equals five and refers to the vault or surface of heaven. the power of the constituting intelligence of mars is further reflected in the magical phrase in genesis "let there be" which has the numeration of twenty-five (ihi. this correspondence was noted as early as agrippa. we have noted that case used a different mars kamea than agrippa (see 7-a and 7-b. if we refer to the simple sigil lines of the word ad in figures 7-c and 7-d, we can see t

tiphareth lies at the end of the third letter, gimel, case points out that this sephira was brought into manifestation before chesed or geburah, the fourth and fifth sephiroth (see tree diagram on page 2. the symbol of tiphareth, the hexagram, is also called the star of the macrocosm because lines drawn from its center to its six points and intersections divides the circle into the twelve houses of heaven, and thus it is a symbolic map of the universe. when we use the golden dawn banishing ritual (see regardie's middle pillar) and say the affirmation "behind me shines the six-rayed star" we are implying that all powers represented by the hexagram are behind us, or backing us up. it will be noticed that when the hexagram is laid on the tree, it not only includes the mundane spheres of jupi

out being disunited 6: ha, hah: to behold root: every evident, demonstrated, and determined existence 6: vav: sixth letter of the hebrew alphabet, attributed to the sixteenth path, the hierophant 6: agb, agab: by means of; through 36: divisions of kamea 36: alh, elah, goddess of geburah; also oak terebinth 36: lah, leah, first wife of jacob 36: ahl, ohel: tabernacle("and i heard a great voice out of heaven saying, behold the tabernacle of god is with men, and he will dwell with them, and they shall be his people, and god himself shall be with them, and be their god" rev 21: 3. the tabernacle is also the meeting tent and dwelling place of the shekinah (see ex. 40: 34) 36: bkchv, be-koakho: by her power 36: kbdi: my glory 36: damcar: latin for blood of the lamb. i l l: magic sum of kamea *11

WICCA EIGHT SABBATS OF WITCHCRAFT

the baptist, this is all the more conspicuous, as it breaks the rules regarding all other saints. john is the only saint in the entire catholic hagiography whose feast day is a commemoration of his birth, rather than his death. a generation ago, catholic nuns were fond of explaining that a saint is commemorated on the anniversary of his or her death because it wasreally a 'birth' into the kingdom of heaven. but john the baptist, the sole exception, is emphatically commemorated on the anniversary of his birth into this world. although this makes no sense viewed from a christian perspective, it makes perfect poetic sense from the eight sabbats of witchcraft get any book for free on: www.abika.com 32 viewpoint of pagan symbolism (john's earlier pagan associations are treated in my essay on mi

WICCA WITCHCRAFT TODAY

n on the cheap 'abjure your heathen gods, believe in the three gods who are one, and you go straight to a glorious heaven, where you are a king with a golden crown, never working but playing harps and making wassail for ever' all who refused this offer would burn in hell. there is an old story of a scots minister who preached 'and, dear brethren, after judgment day i will stand on the battlements of heaven by the richt han' o' the lord, and we will luk down on ye awrithing in the awfu' fiers o' hell. and ye shall scream in agony "o lord, lord, we didna ken" and the lord will luk doun on ye wi' his infinite goodness and mercy, and he will say unto ye "weel, ye ken the noo' we laugh today, but it was not a joke when people believed that it would happen. the heathens had no hell with which to

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

d our lord, how excellent is thy name in all the earth! selections from: the authorized version (king james) of the holy bible. from the new testament (from the sermon on the mount) and seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him: and he opened his mouth and taught them, saying, blessed are the poor in spirit: for their is the kingdom of heaven. blessed are they that mourn: for they shall be comforted. blessed are the meek: for they shall inherit the earth. blessed are they that hunger and thirst after righteousness: for they shall be filled. blessed are the merciful: for they shall obtain mercy. blessed are the pure in heart: for they shall see god. blessed are the peacemakers; for they shall be called the sons of god. blessed

eek: for they shall inherit the earth. blessed are they that hunger and thirst after righteousness: for they shall be filled. blessed are the merciful: for they shall obtain mercy. blessed are the pure in heart: for they shall see god. blessed are the peacemakers; for they shall be called the sons of god. blessed are they that have been persecuted for righteousness sake, for theirs is the kingdom of heaven. blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you. ye are the salt of the earth: but if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to

lee! after mead, do not seek disgrace. the morning of grey daybreak, when mwng mawr drefydd was charged, mechydd s steeds were not pampered. drink does not make me merry, what with the tales and my thoughts, mechydd, branches your cover. they encountered at cafall a bloody carcass, despised. rhun s clash with another hero. because the spearmen of mwng slew mechydd, bold lad who knows it not, lord of heaven, you ve given me anguish. men in combat, ford frozen, wave frigid, ocean s breast grey: these may summon to battle. mechydd ap llywarch, dauntless nobleman, comely, swan-coloured cloak, the first to. bridle his steed. mountain snow the earliest welsh poetry, pg. 100 mountain snow, each region white; common the raven calling; no good comes of too much slumber. mountain snow, deep dingle w

made made by the master in his highest ecstasy by the wisest of druids was i made before the world began, and i know the star-knowledge from the beginning of time. bards are accustomed to praises. i can frame what no tongue utters. 1 slept in purple, i was in the enclosure with dylan eil mor, i was a cloak between lords, two spears in the hand of the mighty, when the torrent fell from the height of heaven. i know four hundred songs which bards both older and younger cannot sing nine hundred more, unknown to any other. i will sing concerning the sword which was red with blood. i will sing the boar-slaying, its appearance, and its vanishing of the knowledge it contained. i have knowledge of splendid starlight, the number of ruling stars scattering rays of fire above the world. i have been a

ir of crystal drops from its mane. wealth, treasures of every hue, are in ciuin, a beauty of freshness, listening to sweet music, drinking the best of wine. golden chariots in mag rein, rising with the tide to the sun, chariots of silver in mag mon, and of bronze without blemish. yellow golden steeds are on the sward there other steeds with crimson hue others with wool upon their backs of the hue of heaven all-blue. at sunrise there will come a fair man illumining level lands; he rides upon the fair sea-washed plain, he stirs the ocean till it is blood. a host will come across the clear sea, to the land they show their rowing; then they row to the conspicuous stone, from which arise a hundred strains. it sings a strain unto the host through long ages, it is not sad, its music swells with c

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ts, benefic and malefic. the two pillars ikin and boz at the entrance of king solomon s temple are notable symbols of strength and stability. they are comparable to the two beings, kratos and bia, who appear in the play by eschylus, as a male and a female potency, who bind prometheus. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the chinese speak of blue as the color of heaven, because made up of red, male and black, female; of the active and the passive; the brilliant and the obscure. the followers of pythagoras spoke of two kinds of enjoyment. first, lasciviousness and indulgence of the belly, like the murderous songs of sirens; second, honest and just indulgences, which bring on no repentance. hierocles says two things are necessary to life, the aid of kind

from the convenience of counting the ten digits of the hands. 94. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott it is also spoken of as kleidoukos, that is, having custody of others, the magazine of the other numbers, because other numbers are branches from it. also called fate, which comprises all sorts of events. age, power; atlas, because it supports the 10 spheres of heaven; phanes; memory; urania; and the first square, because it consists of the first four numbers. two old conceits were that the tenth wave of the sea is always larger than others; and that birds laid the 10th egg of a larger size than the others. the word ten was used by the hebrews, instead of a large number, so that care must be exercised in translating this; thus nehemiah interprets ten

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

ite duration of god s existence, is due to a supposition regarding time or to an imagining of time and not due to the true reality of time. for time is indubitably an accident. 110 here it is apposite to mention a passage in which cordovero articulates a position that resonates with the maimonidean perspective and would seem therefore to validate scholem s claim: the sefirot preceded the creation of heaven and earth and they do not fall under time [einam noflim tahat ha-zeman; on the contrary, they are the root of time [hem shoresh el ha-zeman, for the six sefirot are the root of the six days, and the seventh the day of sabbath. and concerning them the [sages, blessed be their memory, said,111 this teaches that there was a prior order of time [seder zemannim. 112 cordovero adopts the philo

is ontological conception of temporality that informed the hermeneutical perspective of kabbalists as readers of scripture, mystically identified as the textual body of yhwh, the most sacred of divine names. 162 chapter five it has been taught, do not judge alone, for only one judges alone. 33 r. judah ben pazi said: even the holy one, blessed be he, does not judge alone as it says, all the hosts of heaven stood upon him from his right and from his left (1 kgs 22:19, those who advocate and those who condemn. although he does not judge alone, the seal [hotam] is singular, as it says, i will tell you what is inscribed in the book of truth (dan 10:21. r. yohanan said: the holy one, blessed be he, never does something in his world until he takes counsel with the court above. what is the reason

damon, 1981 (hebrew. isaac the blind. perush sefer yesirah. appendix in gershom scholem, the kabbalah in provence, edited by rivka schatz, 1 18. jerusalem: akkadamon, 1970. jacob ben sheshet. sefer meshiv devarim nekhohim. edited by georges vajda, introduction by georges vajda and ephraim gottlieb. jerusalem: israel academy of sciences and humanities, 1968. sefer sha ar ha-shamayim (the book gate of heaven) by rabbi yacov ben sheshet girondi: scientific edition including foreword and annotations. edited by nahora gabay. ma thesis, tel-aviv university, 1993 (hebrew. judah loew of prague. be er ha-golah. edited and annotated by joshua david hartman. 3 vols. jerusalem: makhon yerushalayim, 2003. derashot maharal mi-pra ag. edited and annotated by hayyim pardes. tel- aviv: makhon yad mordecai

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

rough me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build- i walk unto the crown of lucifer- that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads- open the gates unto me! guardian of flaming sword and corpse-king of the scepter- open forth the anubian way to me! i behold the center of the eight- rayed black sun- my essence unto

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

itful bough by a well; whose branches run over the wall; the archers have sorely grieved him, and shot at him, and hated him: but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty god of jacob (from thence is the shepherd, the stone of israel) even by the god of thy father, who shall help thee; and by the almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head ofjoseph, and on the crown of the head of him that was separate from his brethren' moses says 'blessed of the lord be his land, for the precious

en above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head ofjoseph, and on the crown of the head of him that was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills. and for the precious things of the earth, and fullness thereof, and for the good will of him that dwelt in the bush: let the bless

eation applied to the 7-branch candlestick. 126 127 invocation to the planetary kings of the bonorum "0 puissant and right noble king (name) and by what name else so ever thou art called, or mayest truly and duly be called: to whose peculiar government, charge, disposition, and kingly office doth appertayne thee (name. in the name of the king of kings, the lord of hosts, the almighty god, creator of heaven and earth, and of all things visible and invisible "0 right noble king (name, come now and appear, with thy prince and his ministers, and subjects, to my perfect and sensible eyejudgement: in a godly and friendly manner, to my comfort and help, for the advancing of the honor and glory of our almighty god by my service. as much as by the wisdom and power, in thy proper kingly office and g

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ings. postulant is raised to his feet and drawn across the threshold into the vault with the 70=40 grip. the brown cloak is taken from him and laid aside. at his feet is the cross of 6 squares; beyond this, the altar. kg "the father hath given commandment and the son hath made for me a spiritual body through his own soul. i am he who hath travelled far and who hath made pilgrimage among the stars of heaven, even the heart of the mother and she gave both to me because it was her will to do so "i am osiris, the first born of the gods "i have become a divine being "i have renewed my youth as the eagle "behold, i was watched and guarded; but now i am released "behold, i was bound with cords, but now is my crystal sphere within the starry heavens "lo i have knowledge and i have truth; yea movem

one of the fast. celebrant there is a door in tiphereth which shall open for you, my brother; the emblazonment of visible letters does not appear thereon, yet it is full of spiritual inscriptions. my throne is between the pillars thereof, and i symbolise the opening of the gate. in this sense i am the gate and way of your advancement. may it be unto you the door of conversion, the portal and path of heaven. through a period of probation and of patience, of reflection in the heart upon the paths so far travelled, 0 frater pharos illuminans, you have reached this point in your journey, and here is the dividing of the veil. you stand now before the portal of the adepts, and you have entered it by that middle way which, as you were told in the 4=7 grade, is the path of return into unity. it wa

n from which the lamen depends signified the consecration of your entire personality. you enter, therefore, also in virtue of purity. the four living creatures correspond in zoharic tradition to the angels of the four quarters and to the divine names emblazoned thereon. we learn also that the four elements, of which man is symbolically made which were gathered by the elohim from the four quarters of heaven, and correspond to the parts of our personality are ruled in obedience to those who obey the law, or in other words that man is detached by sanctity from the bondage of the elements. in conclusion as to this matter, the lamen which you wear offers certain analogies with that of the hiereus in the grades of the. that is also a sign of the rending, of the sacred triad of light formulated i

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