Michael Wynn's Occult Reference Library
OF LIGHT

Return to Occult Library Index

0 0

to light. the white color of my robe is the color of purity, my ensign of office is a mitre-headed sceptre to symbolize wisdom which guides and regulates life, and my office symbolizes those higher aspirations of the soul which should guide its action" hierophant "honored hiereus, your station and duties" hiereus "my station is in the west, and symbolizes the increase of darkness and the decrease of light, which encompass us in the absence of the sun of life and light. i 27 guard the gateway of the west and watch over the reception of the candidate and of the lesser officers at the execution of their duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called

is quarter) hierophant (stands, and hold the scepter in the right hand, and the banner of east in left. the kerux goes to the northeast, followed by the hegemon, the hiereus with the banner of west and sword, followed by the stolistes, and the dadouchos. each officer makes the sign of horus and harpocrates as they pass the banner of the east "let the mystical circumambulation begin in the pathway of light (hiereus circumambulates once, the hegemon twice, and the other officers circumambulate three times) hierophant "the mystical circumambulation, symbolic of the rise of light is accomplished. let us adore the lord of the universe (sits down (all face east) all (salutes with the sign of enterer after each phrase "holy art thou, lord of the universe, holy art thou which nature has not formed

unbalanced mercy is weakness and lack of will, unbalanced severity is cruelty and the barreness of mind. thou hast known me now, so pass thou on to the cubical altar of the universe (hegemon replaces the hoodwink and leads the candidate to the altar) hierophant (comes forward between the pillars with sceptre held high in the right hand with the banner of the east in the left "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings (hiereus moves to the north of the altar with banner and sword in hand. the hegemon moves to the south, the neophyte to the west, the kerux behind the 33 neophyte, and the stolistes and the dadouchos to the right and left of the kerux. the hierophant is in the east. all face the altar, formin

with fire and water) stolistes "i purify thee with water" dadouchos "i consecrate thee with fire" 35 hierophant "honored hegemon, i command you to remove the rope, the last remaining symbol of the path of darkness" hegemon "by command of the very honored hierophant, i remove the bonds of darkness. go forth now into the light" hierophant "let the mystical circumambulation take place on the pathway of light (kerux leads the way followed by the hegemon, the candidates, the hiereus, stolistes and dadouchos, in that order. the kerux, stolistes, dadouches, and candidates circumambulates three times) hierophant "take your station in the northwest part of the temple (neophyte moves to the northwest (kerux replaces the rose, cup, lamp and paten into their proper place on the altar) hierophant "the

the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is described in the sepher yetzirah, or the book of formation, as an abyss of height and an abyss of death, an abyss of the east and an abyss of the west, an abyss of the north and an abyss of the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created beings arise from darkness and obscurity. on the altar is the white triangle to be in the image of immortal light, that triune light which moved in darkness and formed the world out of darkness. there are always in all things two contending forces and always one uniting them. these three have their image in the threefold flame of our being, and the threefold wave of

0 0 INITIATION CEREMONY

miter-headed sceptre. hiero: what does it symbolize? heg: religion, to guide and regulate life. hiero: what does your office symbolize? heg: those higher aspirations of the soul which should guide its actions. hiero: honoured hiereus your station? hiereus: on the throne of the west, very honoured hierophant hiero: what does the throne of the west symbolize? hiereus: increase of darkness; decrease of light. hiero: your duty? hiereus: i preside over twilight and darkness, which encompass us in the absence of the sun of life and light. i guard the gate of the west. i assist in the reception of the candidate and i superintend the inferior officers in the execution of their duties. hiero: what does the black color of your robe symbolize? hiereus: darkness. hiero: your peculiar insignia of offic

stolistes, i command you to purify the hall and the members by water. stol (circumambulates, saying) i consecrate with water hiero: frater dadouchos i command you to purify the hall and the members by fire. dad (circumambulates, saying) i consecrate with fire. heg: goes to the north and faces east. hiero: rises with sceptre and banner. hiero: let the mystic circumambulation take place in the path of light kerux begins then hegemon, hiereus, other members and stolistes and dadouchos last. they pass three times around from east by south to west. each as he passes the throne of the east salutes and lowers insignia, except the hierophant. after first round hiereus returns to his place. after second round hegemon returns to his place. after third round remaining members returns to their places

path of darkness, and to invest him with the distinguishing badge of the grade. heg: picks up the sash badges for the grade of neophyte from the altar and presents them to the candidate. heg: by the command of the very honoured hierophant i invest you with the distinguishing badge of the grade. it symbolizes light dawning in darkness. hiero: let the mystic circumambulation take place in the path of light. hiero: stands holding sceptre and banner as in the opening. kerux: goes to the north east. heg: takes candidate behind black pillar, and stands behind kerux. hiereus: takes place behind hegemon. stol: takes place behind hiereus. dad: takes place behind stolistes. all salute on passing hierophant. hiereus: drops out on reaching his throne. heg: returns to between the pillars after passing

world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is described in the sepher yetzirah, or the book of formation, as an abyss of height and as an abyss of depth, an abyss of the east and an abyss of the west, an abyss of the north and an abyss of the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created brings arise from darkness and obscurity. on the altar is a white triangle to be the image of that immortal light, that triune light, which moved in darkness and formed the world of darkness and out of darkness. there are two contending forces and one always uniting them. and these three have their image in the three-fold flame of our being and in the threefold wave

e light. at its east, south, west and north angles are a rose fire, cup of wine and bread and salt. these allude to the four elements, air, fire, water, earth. the mystical words- khabs am pekht- are ancient egyptian and are the origin of the greek konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be light rushing out in one ray and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things, art the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouri

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

num fiet. harundinem prende tibi viridem pedes iv aut v longam, mediam diffinde, et duo homines teneant ad coxendices. incipe cantare in alio s.f. iierimuot. phol. 225 motas vaeta claries dardaries astataries dissunapiter! usque duiii coeant "what follows is nothing to our purpose. the horse of balder, lamed and checked on his journey, acquires a full meaning the moment we think of him as the god of light or day, whose stoppage and detention must give rise to serious mischief on the earth. probably the story in its context could have informed us of this; it was foreign to the jjurpose of the conjuringspell. the names of the four goddesses will be discussed in their proj)er place; what concerns us here is, that balder is called by a second and hitherto unheard-of name, phol. the eye for our

rta; putti, phuzi; peda, pheit; it follows that for phol, in case tlie sax. form pol is really made out, we must either look for such a foreign p, or as a rare exception, in which the law of consonant-change does assert itself, an old-aryan b. i incline to this last hypothesis, and connect phol and pol (wdiose o may very well have sprung from a) with the celtic bcal, beul, bel, bdcnus, a divinity of light or fire, the slav. biuhogh, belhogh (white-god, the adj. biel, bel (albus, lith. baltas, which last with its extension t makes it probable that baeldseg and baldr are of the same root, but have not undergone consonant-change. phol and paltar therefore are in their beginning one, but reveal to us two divergent historical developments of the same. word, and a not unimportant difference in t

ck my mind about fosete. in the appendix to the heldenbuch, ecke, vasat, abentrot are styled brothers. the form fasat instead of the usual fasolt need not be a mistake; there are several qhg. men's names in -at, and os. in -ad -id, so that fasat and fasolt can hold their ground side by side. now fasolt (conf. ch. xx. storm) and ecke were known as god-giants of wind and water, abentrot as a da;mon of light. as ecke-oegir was worshipped on the eider and in lassoe, so might fosite be in helgoland. the connexion with i'^orse^i must not be let go, l)ut its meaning as for-seti, fora-sizo becomes dubious, and i feel inclined to explain it as for'-eti from fors [a whirling stream' force' in cmnbld, dan. fos, and to assume a daemon of the whirlpool, a fossegrimm (conf. ch. xvii. nichus, with which

dsprog 2, 72, according to sjoborg's nomenklatur, there is in yestergotland a giant's grave named lokchall. all of them conceptions well deserving notice, which linger to this day among the common people, and in which loki is by turns taken for a beneficent and for a hurtful being, for sun, fire, giant or devil. exactly the same sort of harm is in germany ascribed to the devil, and the kindly god of light is thought of as a devastating flame (see suppl. on this identity between logi and lold rests another vestige loki, gkexdel, sxvtukn. 243 of tlie xorse da?mon, which is found among the other teutonic races. if logi comes from liuhan ^hicere, loki will apparently fall to the root lukan (claudere, conf. claudus lame; the on, lok means finis, consummatio, and loka repagulum, because a bolt o

6. zisa. 291 austro, though he must have known the word^ the norse tongue also has imported its paskir, svved. pask, dan. paaske. the oiig. adv. 6sta7' expresses movement toward the rising sun (gramm. 3, 205, likewise the on, mistr, and probably an as. eastor and gotli. austr. in latin the identical austcr has been pushed round to the noonday quarter, the south. in the edda a male being, a spirit of light, bears the name of atistri, so a female one might have been called aiistra; the high german and saxon tribes seem on the contrary to have formed only an ostard, edstre (fem, not ostaro, eiistra (masc- and that may be the reason why the norsemen said paskir and not austrur: they had never worshipped a goddess austra, or her cultus was already extinct. ostara, eddre seems therefore to have

3 8 INITIATION CEREMONY

s, and that even the evil germs of matter may alike become useful and good. but these are mysteries which are evoked in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence comes the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to

mscribing the heaven with convex form. he constituted a septenary of wandering existences suspending their disorder in well disposed zones. he made them 6 in number and for the 7th he cast into the midst thereof the fire of the sun; into that center from which all lines are equal. that the swift sun may come round that center, eagerly urging itself towards that center of resounding light. as rays of light his locks flow forth, stretching to the confines of space. and of the solar circles, and of the lunar clashings and of the aerial recesses; the melody of ether, and of the sun and of the passages of the moon, and of the sun is in the supramundane orders, for therein a solar world and endless light subsist. the sun more true measureth all things by time, for he is the time of time. and his

4 7 INITIATION CEREMONY

ima, the great mother. it is the synthesis of binah, containing the waters of creation. heg: places candidate in a seat in west facing hierophant. hiero: returns to place. hiero: i now congratulate you, honoured frater (soror) on having passed through the ceremony of philosophus and in recognition thereof, i confer upon you the mystic title of pharos illuminans, which means the illuminating tower of light and i give you the symbol of asch, which is the hebrew word for fire. and as having attained at length unto the highest grade of the first order, and being as it were, the connecting link with the second order, i further confer upon you the title of respect of honoured frater(soror) and i give you the further symbol of phrath or euphrates, the 4th river. hiero (knocks) in the name of tetr

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

uld become truly wise and happy. according to the rules of magick, as i said earlier, you cannot be angry, mean or cruel and then expect to say sorry to a deity and have the slate wiped clean. magick is about taking responsibility for your own actions all the time and that is incredibly onerous. but, on the positive side, the results are equally potent, and if you can learn to tap into the source of light and life and joy, you will amaze yourself and others by what is possible. thus will your psychic powers also spontaneously unfold and guide you in your everyday world, increasing your spiritual power and wisdom. the magick is within you, so let it flow and make the world a better place. 1- the origins and practice of witchcraft a history of witchcraft witchcraft probably originated about

n practising magick for a while, you will notice that the cone of colour builds up quite spontaneously, with no apparent effort. it has also been described as a cloud of energy. at the point when the climax is reached, comes the release of power. note that for some people the cone concept interferes with their own natural magical abilities- some of the most skilled witches and healers see circles of light, shimmering golden beams or rainbows with their psychic eye. some see nothing at all, but instead feel power pushing their feet almost off the ground. growth is the key to this stage. release of power when you release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbo

lone, then, holding a long, silk scarf in either hand, move around the tree with your hands rising and falling in a spiral path to create swirls of energies, the most ancient of the mother goddess sacred geometric forms, while chanting and dancing. if you are with friends, join hands around the tree and pass the light and energy between you from hand to hand, deosil, until you can feel the circle of light (you may even see luminous energy transferring from hand to hand* begin to circle the tree deosil, reciting faster and faster: tree power, earth power, sun shower and light, encircle me, enfold me, goddess radiance bright. if you do not want to use the goddess as a focus for your magick, you can substitute the word 'god' or say 'golden radiance bright. you can also create your own chant

d figure in many religions: the holy trinity, the triple goddess, the three aspects of the moon -maiden, mother and wise woman or crone- the trefoil or triple god of the celts, and the even older egyptian trinity of isis, osiris and horus, the young sky god. this triplicity is still celebrated when we turn our money over and bow three times to the moon for good luck* create your first two circles of light and salt water* return to the place where you began* place the bowl on the altar and light your incense; you can either light a stick in a secure holder or sprinkle incense on a charcoal block burning within the censer* make your final circle with incense, just beyond the lines of salt and water. there are other variations of this, including creating your outer circle of light by walking

phecy or profound teaching. this is said to increase the power entering the body, like turning up the current from a power source. but until you have practised magick for many years, i would advocate working only in light trance and then only in the controlled situation of a very spiritual group. you can think of this as opening a channel between your own higher energies and the goddess or powers of light. i said just now that the power of a trance can be compared to an electric current. the analogy can be taken further: just as sending a sudden surge of electricity can cause a power failure, deliberately inducing a deep trance can be dangerous. those who use drugs to induce such experiences are, in my opinion, playing with fire and may in fact be blocking their innate wisdom in return for

ABRAMELIN1

atter in abra-melin. the particular scheme or system of magic advocated in the present work is to an extent sui generis, but to an extent only. it is rather the manner of its application which makes it unique. in magic, that is to say, the science of the control of the secret forces of nature, there have always been two great schools, the one great in good, the other in evil; the former the magic of light, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission

evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is based on the following conception (a) that the good spirits and angelic powers of light are superior in power to the fallen spirits of darkness (b) that these latter as a punishment have been condemned to the service of the initiates of the magic of light (this idea is to be found also in the koran or, as it is frequently and perhaps more correctly written, qur-an (g) as a consequence of this doctrine, all ordinary material effects and phenomena are produced by the labour of

ABRAMELIN2

and a great sinner, you will yet hope that the true and only god, who hath created the heaven and the earth, and who hath condemned them97 and brought them into submission under your feet, will forgive you your sins, both now and in future, whatever may be the religion which you profess (further that) you wish to know, understand, confess, and honour no other than the great and only god, the lord of light, by whose power, virtue, and authority you command them to obey you. when you shall have spoken unto them thus, then will they sing another song, telling you that if you wish them to serve and to be obedient unto you, 7 the sacred magic 76 that you must first come to terms with them. then shall you answer them on this wise: god our lord hath condemned and sentenced you98 to serve me, and

ADDTLS

first, a little reflection on the nature of the movement of these forces yields a wealth of ideas, s.r.m.d. provides a few examples at hazard of this analysis, and they arei quoted as follows: the square of a of exarp in the tablet of union. triangle no. 2: queen of swords. triangle no. 2: m. triangle no. 3: a. triangle no. 4: m nearly all the squares of this tablet represent some combined effect of light and life. here m acts both downwards and upwards. a is not very strong in action when it is here 28 placed; and the queen of swords represents the moist force of a, h of w. therefore, if one could attribute a direct material action unto the squares of the tablet of union, the terrestrial effect would be that of a moist and gentle, scarcely moving, breeze; with a soft vibrating light playi

ADEPTUS MINOR INITIATION

part of it is he buried" third "in the center of the heptagonal sides and beneath the altar, his head being toward the east" chief "mighty adeptus major, why in the center" second "because that is the point of perfect equilibrium" chief "associate adeptus minor, what does the mystic name of our founder signify" third "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" second "the tomb of osiris onnophris, the justified one" chief "associate adeptus minor, of what shape was the vault" third "it was that of an equilateral heptagon, a figure of seven sides" chief "mighty adeptus major, unto what do these seven sides allude" second "seven are the lower sephiro

thee as an adeptus minor in the sign of rectitude and selfsacrifice (still keeping wands joined over the lower cruces, chief touching base of brain, second adept left temple, third adept right temple) chief "be thy mind opened unto the higher (chief places crux against spine between shoulder blades. second adept against left breast, third adept against right breast) second "be thy heart a center of light (chief places crux at the base of the spine. second at left hip. third at the right hip) third "be thy body the temple of the rosy cross (aspirant is faced to east, and adepts return to former positions. crook and scourge are laid on altar over dagger, crossing at yellow bands) chief "repeat with us the following words which are the signs of the hidden wisdom of our order (aspirant is mad

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ifferent; but if we unite cells of opposite qualities, male and female, we lay the foundations of a structure whose summit is unattainably fixed in the heavens of imagination. similar facts occur in chemistry. the atom by itself has few constant qualities, none of them particulary significant; but as soon as an element combines with the object of its hunger we get not only the ecstatic production of light, heat, and so forth, but a more complex structure having few or none of the qualities of its elements, but capable of further combination into complexities of astonishing sublimity. all these combinations, these unions, are yoga (8) yoga means union. how are we to apply this word to the phenomena of mind? what is the first characteristic of everything in thought? how did it come to be a t

d. hydrogen has no love for hydrogen; it is not the nature, or the 'true will' of hydrogen to seek to unite with a molecule of its own kind. add hydrogen to hydrogen: nothing happens to its quality: it is only its quantity that changes. it rather seeks to enlarge its experience of its possibilities by union with atoms of opposite character, such as oxygen; with this it combines (with an explosion of light, heat, and sound) to form water. the result is entirely different from either of the component elements, and has another kind of 'true will' such as to unite (with similar disengagement of light and heat) with potassium, while the resulting 'caustic potash' has in its turn a totally new series of qualities, with still another 'true will' of its own; that is, to unite explosively with acid

s bombarding you, you get little repose. you feel the air on your skin with about the same intensity as you would previously have felt a fist in your face. 5. to some extent, no doubt, this fact will be familiar to all of you. probably most of you have been out at some time or other in what is grotesquely known as the silence of the night, and you will have become aware of infinitesimal movements of light in the darkness, of elusive sounds in the quiet. they will have soothed you and pleased you; it will never have occurred to you that these changes could each one be felt as a pang. but, even in the earliest months of yoga, this is exactly what happens, and therefore it is best to be prepared by arranging, before you start at all, that your whole life will be permanently free from all the

the principal element of it diminished in importance. space appeared to be ablaze, yet the radiant points were not confused, and i thereupon completed my sentence with the exclamation 'but *what* twinkles' 20. the next stage of this vision led to an identification of the blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each star was connected by a ray of light with each other star. in the world of ideas, each thought possessed a necessary relation with each other thought; each such relation is of course a thought in itself; each such ray is itself a star. it is here that logical difficulty first presents itself. the seer has a direct perception of infinite series. logically, therefore, it would appear as if the entire space must be filled up wi

r star. in the world of ideas, each thought possessed a necessary relation with each other thought; each such relation is of course a thought in itself; each such ray is itself a star. it is here that logical difficulty first presents itself. the seer has a direct perception of infinite series. logically, therefore, it would appear as if the entire space must be filled up with a homogeneous blaze of light. this is not, however, the case. the space is completely full, yet the monads which fill it are perfectly distinct. the ordinary reader might well exclaim that such statements exhibit symptoms of mental confusion. the subject demands more than cursory examination. i can do no more than refer the critic to bertrand russell's 'introduction to mathematical philosophy, where the above positio

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ve and dynamic (being brought about by the "patient" himself) as opposed to the passive depth analysis of the jungian adepts, lovecraft's cthulhu mythos was meant for entertainment. scholars, of course, are able to find higher, ulterior motives in lovecraft's writings, as can be done with any manifestation of art. lovecraft depicted a kind of christian myth of the struggle between opposing forces of light and darkness, between god and satan, in the cthulhu mythos. some critics may complain that this smacks more of the manichaen heresy than it does of genuine christian dogma; yet, as a priest and former monk, i believe it is fair to say that this dogma is unfortunately very far removed from the majority of the faithful to be of much consequence. the idea of a war against satan, and of the e

ses, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden objects and plants. he is sometimes called uduu. his gate is the fourth you will pass in the rituals that follow. his step on the great ladder of lights is gold. this is his seal, which you must engrave in gold, when the sun is exalted in the heavens, alone on a mountain top or some such place close to

a sword and a flail. he is the god of war, and of the fortunes of war. he was sometimes though to be an agent of the ancient ones, for he dwelt in cutha for a time. his colour is dark red. his essence is to be found in iron, and in all weapons made to spill the blood of men and of animals. his gate is the fifth you will see as you pass the zones in the rituals that follow. his step on the ladder of light is red. this is his seal, which must be engraved on a plate of iron, or on paper in blood, when mars is in exaltation in the heavens. it is best done at night, far from the habitations of men and of animals, where you cannot be seen or heard. it must be wrapped first in heavy cloth, then in fine silk, and hid safe away until such times as it is needed. but to take not to use this seal has

a ia be-yi razuluki! the invocation of the shammash gate spirit of the sun, remember! shammash, lord of the fiery disk, remember! in the name of the covenant sworn between thee and race of men, i call to thee! hearken and remember! from the gate of the beloved ishtar, the sphere of libat, i call to thee! illuminator of darkness, destroyer of evil, lamp of wisdom, i call to thee! shammash, bringer of light, i call to thee! kutulu is burned by thy might! azag-thoth is fallen off his throne before thee! ishnigarrab is scorched black by thy rays! spirit of the burning disk, remember! spirit of the never-ending light, remember! spirit of the rending of the veils of the night, dispeller of darkness, remember! spirit of the opening of the day, open wide thy gate! spirit who rises between the moun

s stands before the gate! daughter of sin, mistress of enki she waits. and ereshkigal was pale with fear. the dark waters stirred. go, watcher of the gate. go, ninnghizhidda, watcher of the gate, open the door to ishtar and treat her as it is written in the ancient covenant. and ninnghizhidda loosed the bolt from the hatch and darkness fell upon ishtar the dark waters rose and carried the goddess of light to the realms of the night. and the serpent spoke: enter queen of heaven of the great above that kur may rejoice that cutha may give praise that kutu may smile. enter that kutulu may be pleased at thy presence and ishtar entered. and there are seven gates and seven decrees. at the first gate ninghizhidda removed the crown the great crown of her head he took away and ishtar asked why, serp

ALEISTER CROWLEY BOOK OF LIES

. by "the wheel spinning in the spire" is meant the manifestation of magical force, the spermatozoon in the conical phallus. for wheels, see chapter 78. book of lies get any book for free on: www.abika.com 94 [97] 44 kappa-epsilon-phi-alpha-lambda-eta mu-delta the mass of the phoenix the magician, his breast bare, stands before an altar on which are his burin, bell, thurible, and two of the cakes of light. in the sign of the enterer he reaches west across the altar, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3-5 5 5 5 5- 3 3 3 and places the fire in the thurible. i strike the bell

ALEISTER CROWLEY BOOK OF THE LAW

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

ALEISTER CROWLEY CONCERNING DEATH

. time that eateth his children hath not power on them that would not be children of time. to them that know themselves immortal, that dwell always in eternity, conscious of nuit, throned upon the chariot of the sun, there is no death that men call death. in all the universe. darkness is only found in the shadow of a gross and opaque planet. as it were for a moment; the universe itself is a flood of light eternal. so also death is but through accident; thou hast hidden thyself in the shadow of thy gross body, and taking it for reality, thou hast trembled. but the orb revolveth anon; the shadow passeth away from thee. there is the dissolution, and eternal ecstasy in the kisses of nu! for inasmuch as thou hast made the law of freedom thine, as thou hast lived in light and liberty and love, t

ALEISTER CROWLEY LIBER 777

crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, s

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e bloody sacrifice and matters cognate. xiii of the banishings, and of the purifications. xiv of the consecrations: with an account of the nature and nurture of the magical link. xvi (1) of the oath. xv of the invocation. xvi (2) of the charge to the spirit: with some account of the constrains and curses occasionally necessary. xvii of the license to depart. xviii of clairvoyance: and of the body of light, its powers and its development. also concerning divinations. xix of dramatic rituals. xx of the eucharist: and of the art of alchemy. xxi of black magick: of the main types of the operations of magick art: and of the powers of the sphinx. xxvii chapter 0 the magical theory of the universe there are three main theories of the universe; dualism, monism and nihilism. it is impossible to ent

material views of the nature of things. they seem to have thought that there was an archangel named ratziel in exactly the same sense as there was a statesman named richelieu, an individual being living in a definite place. he had possibly certain powers of a somewhat metaphysical order- he might be 19 in two places at once< for example, though even the possibility of so simple a feat (in the case of spirits) seems to be denied by certain passages in extant conjurations which tell the spirit that if he happens to be in chains in a particular place in hell, or if some other magician is conjuring him so that he cannot come

r n, which refers to scorpio, whose triune nature combines the eagle, snake and scorpion. these hieroglyphs themselves indicate the spiritual formulae of incarnation. he was also anxious to use the letter g, another triune formula expressive of the aspects of the moon, which further declares the nature of human existence in the following manner. the moon is in itself a dark orb; but an appearance of light is communicated to it by the sun; and it is exactly in this way that successive incarnations create the appearance, just as the individual star, which every man is, remains itself, irrespective of whether earth perceives it or not. now it so happens that the root gn signifies both knowledge and generation combined in a single idea, in an absolute form independent of personality. the g is

lon and of the beast whereon she rideth. also concerning transformations. i the contents of this section, inasmuch as they concern our lady, are too important and too sacred to be printed. they are only communicated by the master therion to chosen pupils in private instruction. ii the essential magical work, apart from any particular operation, is the proper formation of the magical being or body of light. this process will be discussed at some length in chapter xviii. we will here assume that the magician has succeeded in developing his body of light until it is able to go anywhere and do anything. there will, however, be a certain limitation to his work, because he has formed his magical body from the fine matter of his own element. therefore, although he may be able to penetrate the utm

penetrate the utmost recesses of the heavens, or conduct vigorous combats with the most unpronounceable demons of the pit, it may be impossible for him to do as much as knock a vase from a mantelpiece. his magical body is composed of matter too tenuous to affect directly the gross matter of which illusions such as tables and chairs are made<physical" operation which the body of light can perform is "congressus subtilis. the emanations of the "body of desire" of the material being whom one visits are, if the visit be agreeable, so potent that one spontaneously gains substance in the embrace. there are many cases on record of children having been born as the result of such unions. see the work of de sinistrari on incubi and succubi for a discussion of analogous phenomen

ALEISTER CROWLEY MAGICK WITHOUT TEARS

irect your spiritual attention to al i, 54; i, 56; ii, 54-55; ii, 76; iii, 47. now there was enough comprehensible at the time to assure me that the author of the book knew at least as much qabalah as i did: i discovered subsequently more than enough to make it certain without error that he knew a very great deal more, and that of an altogether higher order, than i knew; finally, such glimmerings of light as time and desperate study have thrown on many other obscure passages, to leave no doubt whatever in my mind that he is indeed the supreme qabalist of all time "i asked you how to work it" don't be so peevish, querulous, and impatient; your zeal is laudable, but it's wasting your own time to hurry me. well, when you've got this alphabet of numbers (in its proper shape) absolutely by hear

the character and powers of he wearer, is a dynamic portrait of the individual, while the pantacle, his universe, is a static portrait of him? and that, you pursue flattering, is why you preferred to call the weapon of earth (in the tarot) the disk, emphasizing its continual whirling movement rather than the pantacle of coin, as is more usual. once again, exquisite child of our father the archer of light and of seaborn aphrodite, your well-known acumen has "nicked the ninety and nine and one over" as browning says when he (he too) alludes to the tarot. magic without tears get any book for free on: www.abika.com 140 as you will have gathered from the above, a talisman is a much more restricted idea; it is no more than one of the objects in his pantacle, one of the arrows in the quiver of h

f the work of the a. a- you are to be heartily congratulated upon your swift perception that the principles of that august body were absolute. 1. prepare and submit your magical record (without this you are in the position of a navigator with neither chart nor log) it would have been quite easy to get this ready in a week. have you done so in a year? no. 2. learn to construct and perfect the body of light. this might have required anything up to a dozen personal lessons. you were urged to claim priority upon my time. what did you do? you made one experiment with me fairly satisfactory, and got full instructions for practice and experiment at home. you made one experiment, ignoring every single one of the recommendations made to you. you kept on making further appointments for a second pers

l form of existence (but then it does not exist: in these regions of thought words always become nightmares of selfcontradiction. this is as it should be) in magick, on the contrary, one passes through the veil of the exterior world (which, as in yoga, but in another sense, becomes "unreal" by comparison as one passes beyond) one creates a subtle body (instrument is a better term) called the body of light; this one develops and controls; it gains new powers as one progresses, usually by means of what is called "initiation" finally, one carries on almost one's whole life in this body of light, and achieves in its own way the mastery of the universe. the first step in yoga is "keep still" 48 the first step in magick is "travel beyond the world of the senses" there, that is the whole business

ALEISTER CROWLEY MEDITATION

"i.e" of thoughts slain ere they could arise into consciousness> slain by the magician; they thus served as warnings to any hostile force of what might be expected if it caused trouble. to-day such candles are difficult to procure; and it is perhaps simpler to use beeswax. the honey has been taken by the magician; nothing is left of the toil of all those hosts of bees but the mere shell, the fuel of light. this beeswax is also used in the construction of the pantacle, and this 58 forms a link between the two symbols. the pantacle is the food of the magus; and some of it he gives up in order to give light to that which is without. for these lights are only apparently hostile to intrusion; they serve to illuminate the circle and the names of god, and so to bring the first and outmost symbols

er first. now any one idea which is not the idea must be treated in this fashion. when you have killed the snake you can use its skin, but as long as it is alive and free, you are in danger. and unfortunately the ego-idea, which is the real snake, can throw itself into a multitude of forms, each clothed in the most brilliant dress. thus the devil is said to be able to disguise himself as an angel of light. under the strain of a magical vow this is too terribly the case. no normal human being understands or can understand the temptations of the saints. an ordinary person with ideas like those which obsessed st. patrick and st. antony would be only fit for an asylum. the tighter you hold the snake (which was previously asleep in the sun, and harmless enough, to all appearance, the more it st

ALEISTER CROWLEY SEPHER SEPHIROTH

ld coin, gold money trwg) the citron tree and fruit (lust and desire) gwrt) closed, shut up *m) the sea *my the angel of redemption *l)gh k)lm 611 torah: instructions, glaw h hrwt the fear [of the lord (ps. 111:10; cf. 211) t)ry edom *mwd) tumultuously; to harass, perturb *mwh 612 covenant tyrb brother-in-law *mby 613 the etrog: the number of the divine precepts in the torah gyrt the quintessence of light rw)h t) 614 pertaining to summer *mwx 615 a footstool *mwdh to swell, heave (see 51 *myh 616 the ancient of days: a title of kether nymwy kyt( swords twbrx day *mwy the avenging angel *l)wgh k)lm 617 mighty acts (pl. of gstrength h; ps. 106:2) twrwbg the pillars of fire and cloud nn(hw#)h ydwm( pisces: fishes *mygd formidable, terrible *mwy) 618 contentions twbyr loves, amours (see 499 *m

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

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

ALEISTER CROWLEY THE HEART OF THE MASTER

ergy of love. there is a buffalo cow, grey-blue, whose udders overflow with milk, and her lowing means: the work of the master is the nourishment of life. there is a babe, that with his tiny hands presses out blood from his own breast, and smileth: the way of the master is the innocence of liberty. also, a golden eagle, bearing a chalice of wine, crying aloud: the woe of the master is the rapture of light. last in their midst, above his head, there whirls a wheel of many-coloured radiance, so that thereby all deeds are harmonized in one. and the whirring of the wheel declares: the wisdom of the master is the justice of time. attend to the will of the master! at this there cometh forth from the heart of the wheel a serpent with the head of a sphinx, and toucheth the mouth of the master, so

the very bowels of nature were thrilled with stillness: 0. the sum of all is boundless light. the heart of the master get any book for free on: www.abika.com 9 now there is suddenly a gathering together of the essence of silence; it is as focussed at a point: 1. thou are that which thou choosest to think thyself, immune to all, for it is nothing but a point of view. now there bursts forth a wave of light, and there rolls forth in majesty of thunder: 2. thy name, which is thy word, is the substance of thy will, whose mode of action constitutes existence. chance. the music swiftly sinks to a low brooding rapture, solemn and slow: 3. that which thou createst is thine understanding of thy love. then comes a sudden shaking and confusion, as if the harmony were broken up into innumerable fragme

r. and, all in one, it is the universe in manifestation. the heart of the master get any book for free on: www.abika.com 15 also; i hear the seven-fold song thereof. carmen. by wisdom forms he matter and space and time, experience to sublime. by virtue spends he his own life through all; mercy majestical. by energy revolves he all in stress of change, the limitless. by order gathers he the worlds of light in beauty infinite. by love destroys he all to recreate fresh phantasies to fate. by reason reckons he his governance, the wonder of his chance. by purity absolves he all his will from every image of ill. in silence he resumes each perfect part to rapture of his heart, his, in whose truth of nature all things are, the still and shining star. iii. the temple of truth the initiation. i, kha

ALEISTER CROWLEY THE LOST CONTINENT

is, is wrong" seems to have been their first principle. legs were 'wrong' because they only carry you five miles in the hour: let us refuse to walk; let us ride horseback. so the horse is 'wrong' compared to the train and the motor-car; and these are 'wrong' to the aeroplane. if speed had been the atlantean's object, he would have thought aeroplanes 'wrong' and all else too, so long as the speed of light was not surpassed by him. curious survivals of these laws are found in the jewish transcript of the egyptian code, which they, being a slave race, interpreted in the reverse manner "thou shalt not make any graven image" every male child on attaining manhood, had a graven image given him to worship, a miracle-working image, whose principle exploits he would tattoo upon it "remember the sab

ne much better for themselves. minerals, however, were regarded as helpless; and hence the extraordinary attention paid to them. beneath the houses the rock had been tunneled out into grottos, some in odd fantastic forms, but most in immense polyhedra or combinations of curves. each 'house' had some twenty of such gardens. three reagents were used in the cultivation; the 'seed of metals 'the seed of light, and the seed of, an untranslatable idea approximating to our mystic's interpretation of 'alpha and omega. the two former produced simple effects, the first formed jewels, self-luminious, which yet grew like flowers, the second similar effects with metals; while the third brought any mineral to flower in the most extravagant combinations of colour and form. all such conditions as texture

ween these champak stars of ruby. the walls would be covered with tendrils of vine within whose depths lurked tiny blossoms of amethyst. the floor would be of malachite, but alive, growing as a coral does, softer than any earthly moss and more elastic to the tread. on every darker leaf might glow dew-drops of self-strung diamond formed from the carbon dioxide of the air by the action of the 'seed of light. another grotto would be a monochrome of blue, various copper salts being 'planted' everywhere, and growing in incrustations and festoons of every shade of blue from the faintest tinge of coerulean azure and green and grey, in whose abyss would be seen shapes of anemonies, perhaps of such hues as iron oxide, silver chromate, and cupramonium cyanurate. all this floor would in all respects

not made, by the working that is above all working, for they are great and glorious, rays of our father the sun. then from our bride that waits for us in the nuptial chamber, green in the green west, blue in the blue east, exalted above our father in the even and in the morn, spring forth our heirs and our hosts, to greet us in the darkness. dim-glimmering are our gardens in the light of the seed of light; they are peopled with shadows; they take form; they are as serpents, they are as trees, they are as the holy zcrra, they are as all things straight or curved, they are winged, they are wonderful. with us do they work, and that which was but one in seven, and that which was two is become eleven! with us do they work, and give us of the draught miraculous; us do they instruct in magic, and

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

mably there must be an upper limit to the possible size of a globe of water. so far as i can make out a homogeneous mass of water of about this size (and no larger) could exist. it would have no centre, and no boundry, every point of it being in the same position with respect to the whole mass as every other point of it- like points ion the surface of a sphere with respect to the surface. any ray of light after travelling for an hour or two would come back to the starting point. nothing could enter or leave the mass, because there is no boundary to enter or leave by; in fact, it is coextensive with space. there 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

d been the principal element of it diminished in importance; space appeared to be ablaze, yet the radiant points were not confused, and i thereupon completed my sentence with the exclamation "but what twinkles" the next stage of this vision led to an identification of the blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each star was connected by a ray of light with each other star. in the world of ideas, each thought possessed a necessary relation with each other thought; each such relation is of course a thought in itself; each such ray is itself a star. it is here that logical difficulty first presents itself. the seer has a direct perception of infinite series. logically, therefore, it would appear as if the entire space must be filled up wi

r star. in the world of ideas, each thought possessed a necessary relation with each other thought; each such relation is of course a thought in itself; each such ray is itself a star. it is here that logical difficulty first presents itself. the seer has a direct perception of infinite series. logically, therefore, it would appear as if the entire space must be filled up with a homogeneous blaze of light. this however is not the case. the space is completely full; yet the monads which fill it are perfectly distinct. the ordinary reader might well exclaim that such statements exhibit symptoms of mental confusion. the subject demands more than cursory examination. i can do no more than refer the critic to the hon. bertrand russell's "introduction to mathematical philosophy, where the above

t then is one amid the uncounted wonders of that vision: upon a field blacker and richer than velvet was the sun of all being, alone. then about him were little crosses, greek, overrunning the heaven. these changed from form to form geometrical, marvel devouring marvel, a thousand times a thousand in their course and sequence, until by their movement was the universe churned into the quintessence of light. moreover at another time did i behold all things as bubbles, iridescent and luminous, self-shining in every colour and every combination of colour, myriad pursuing myriad until by their perpetual beauty they exhausted the virtue of my mind to receive them, and whelmed it, so that i was fain to withdraw myself from the burden of that brilliance. yet, o my son, the sum of all this ammounte

ed or unbalanced, whose eidolon leapeth in thy mind with splendour and joy unspeakable. let not this deceive thee, for its existence proveth its imperfection, and thou must call forth its mate, and destroy them by love, as with the former. this method is continuous, and proceedeth ever from the gross to the fine, and from the particular to the general, dissolving all things into the one substance of light "conclusio de hoc modo sanctitatis "learn now that impressions of sense have opposites readily conceived, as long to short, or light to dark; and so with emotions and perceptions, as love to hate, or false to true; but the more violent is the antagonism, the more is it bound in illusion, determined by relation. thus, the word "long" hath no meaning save it be referred to a standard; but l

ALEISTER CROWLEY THE OTO GNOSTIC MASS

font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be actually virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font

its the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west. the deacon: do what thou wilt shall be the whole of the law. i proclaim the law of light, life, love, and liberty in the name of iaq. the congregation: love is the law, love under will. the deacon goes to his place between the altar of incense and the font, faces east, and gives the step and sign of a man and a brother. all imitate him. the deacon and all the people: i believe in one secret and ineffable lord; and in one star in the company of stars of whose fire we are creat

, the sole viceregent of the sun upon the earth; and in one air the nourisher of all that breathes. and i believe in one earth, the mother of us all, and in one womb wherein all men are begotten, and wherein they shall rest, mystery of mystery, in her name babalon. and i believe in the serpent and the lion, mystery of mystery, in his name baphomet. and i believe in one gnostic and catholic church of light, life, love and liberty, the word of whose law is velhma. and i believe in the communion of saints. and, forasmuch as meat and drink are transmuted in us daily into spiritual substance, i believe in the miracle of the mass. and i confess one baptism of wisdom whereby we accomplish the miracle of incarnation. and i confess my life one, individual, and eternal that was, and is, and is to co

rts in the joy of my rapture. a feast every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee--by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the ve

he collects. all stand to order, with the dieu garde, that is, feet square, hands, with linked thumbs, held loosely. this is the universal position when standing, unless other direction is given. v of the office of the collects which are eleven in number the sun the deacon: lord visible and sensible of whom this earth is but a frozen spark turning about thee with annual and diurnal motion, source of light, source of life, let thy perpetual radiance hearten us to continual labour and enjoyment; so that as we are constant partakers of thy bounty we may in our particular orbit give out light and life, sustenance and joy to them that revolve about us without diminution of substance or effulgence for ever. the people: so mote it be. the lord the deacon: lord secret and most holy, source of life

ALEISTER CROWLEY THE QABALAH

s early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry: father! and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. some great mystics have laid down the law, accept no messenger of god, banish all, until at last the father himself comes forth. a counsel of perfection. the father himself does send messengers, as we learn in st. mark xii; and if we stone them, we may perhaps in our blindness stone the son himself when he is sent. so that is no vain co

ls the ninth (nhc vi 52.1 63.32; in some versions of hermeticism and graeco-egpytian magick the 9th sphere (counting upwards) lies beyond the sphere of the planets and fixed stars and is the realm of the divine t.s. liber lviii 34 scholion g. 9= f, a serpent. and the serpent is the holy ur us, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph, the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion

ot yet fulfilled. 201. ra, light (chaldee. note 201= 3 67, binah, as if it were said, light is concealed as a child in the womb of its mother. the occult retoret of the chaldean magi to the hebrew sorcerers who affirmed rwa, light, 207, a multiple of 9. but this is little more than a sectarian squabble. 207 is holy enough. 206. rbd, the word of power. a useful acquisition= the gateway of the word of light. 210. upon this hoiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.69 but this was only revealed later. at first i had only aharba, the lord of the adepts. cf. abraha-melin.70 214. jwr is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. l

ALEISTER CROWLEY THE SWORD OF SONG

n of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing and choose to know instead. but, to that terror vague and dread, 130 external worship; all my life war to the knife! war to the knife! no! on the other hand the buddha says: i m surprised at you! how could a person accept my law and still 135 use hatred, the sole means of ill, in truth s defence? in praise of light? well! well! i guess brer buddha s right! i am no brutal cain37 to smash an abel: i hear that blasphemy s unfashionable: 140 so in the quietest way we ll chat about it; no need to show teeth, claws of cat about it! with gentle words fiat exordium; exeat dolor, intret gaudium* it had a design of 666 and crowley s name in hebrew (which, like most names, adds up to that figure) on the revers

fore the sun of the soul can be reflected, is common in hindu literature. the five glaciers are, of course, the senses. the sword of song 36 so still and cold, a frost so chill, that all the glaciers be still? yet in its peace no frost. 430 arise! over the mountains steady stand, o sun of glory, in the skies alone, above, unmoving! brand thy sigil, thy resistless might, 435 the abundant imminence of light! ah! o in the silence, in the dark, in the intangible, unperfumed, ingust abyss, abide and mark 440 the mind s magnificence asssumed in the soul s splendour! hear is peace; here earnest of assured release. here is the formless all-pervading spirit of the world, rising, fading 445 into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep o

the heathen.68 the wicked shall be turned into hell, and all the nations that forget god. 580. satan and judas.69 at the moment of passing the final proofs i am informed that the character of judas has been rehabilitated by mr. stead (and rightly: is mr. abington* paid with a rope) and the defence of satan undertaken by a young society lady authoress a miss corelli who represents him as an angel of light, i.e. one who has been introduced to the prince of wales. but surely there is some one who is the object of universal reprobation among christians? permit me to offer myself as a candidate. sink, i beseech you, these sectarian differences, and combine to declare me at least anathema maranatha. 602. pangs of death.70 dr. maudsley demands a panegyric upon death. it is true that evolution ma

ficulty, and will discuss it in advance. if my conclusions on this point are not accepted, we may at once get back to our previous irritable agnosticism, and look for our messiah elsewhere. but if we can see together on this one point, i think things will go fairly smoothly afterwards. consider1 darkness! can we philosophically or actually regard as different the darkness produced by interference of light and that existing in the mere absence of light? is unity really identical with .9 recurring? do we not mean different things when we speak respectively of 2 sine 60 and of 3? charcoal and diamond are obviously different in the categories of colour, crystallisation, hardness, and so on; but are they not really so even in that of existence? the third example is to my mind the best. 2 sine 6

mple. the mind is compelled to fix its attention on a single thought; while the controlling power is exercised and a profound watchfulness kept up lest the thought should for a moment stray.1 the latter portion is, to my mind, the essential one. the work is comparable to that of an electrician who should sit for hours with his finger on a delicately adjusted resistance-box and his eye on the spot of light of a galvanometer, charged with the duty of keeping the spot still, at least that it should never move beyond a certain number of degrees, and of recording the more important details of his experiment. our work is identical in design, though worked with subtler if less complex means. for the finger on the resistance-box we substitute the will; and its control extends but to the mind; for

ALEISTER CROWLEY EQ I 1

ry, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered throughout the world, but which is governed by one truth and united in one spirit. this community possesses a school, in which all who thirst for knowledge are instructed by the spirit of wisdom itself; and all the mysteries of nature are preserved in this school for the children of light. perfect knowledge of nature and of humanity is taught in this school. it is from her that all truths penetrate into the world; she is the school of all who search for wisdom, and it is in this community alone that truth and the explantation of all mystery are to be found. it is the most hidden of communities, yet it contains members from many circles; nor is there any centre of thought w

erior spiritual truths. 8 but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are able to rece

ed into a heavier bondage than before. then the brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the great sorcery. now then finally in nameless ways, as one of our brethren hath it now in mind to declare, have they raised up one to deliver unto men the keys of spiritual knowledge, and by his work shall he be judged. this interior community of light is the reunion of all those capable of receiving light, and it is known as the communion of saints, the primitive receptacle for all strength and truth, confided to it from all time. by it the agents of l.v.x. were formed in every age, passing from the interior to the exterior, and communicating spirit and life to the dead letter, as already said. this illuminated community is the true sc

e in bond street. he saw the leprous light of utter degradation in her eyes; a dull flush came to his face; he licked his lips. 108) the magician [translated from eliphaz levi's version of the famous hymn] o lord, deliver me from hell's great fear and gloom! loose thou my spirit from the larvae of the tomb! i seek them in their dread abodes without affright: on them will i impose my will, the law of light. i bid the night conceive the glittering hemisphere. arise, o sun, arise! o moon, shine white and clear! i seek them in their dread abodes without affright: on them will i impose my will, the law of light. their faces and their shapes are terrible and strange. these devils by my might to angels i will change. these nameless horrors i address without affright: on them will i impose my will

i bid the night conceive the glittering hemisphere. arise, o sun, arise! o moon, shine white and clear! i seek them in their dread abodes without affright: on them will i impose my will, the law of light. their faces and their shapes are terrible and strange. these devils by my might to angels i will change. these nameless horrors i address without affright: on them will i impose my will, the law of light. these are the phantoms pale of mine astonied view, yet none but i their blasted beauty can renew; for to the abyss of hell i plunge without affright: on them will i impose my will, the law of light. 109 the soldier and the hunchback! and? 111 the soldier and the hunchback! and "expect seven misfortunes from the cripple, and forty-two from the one-eyed man; but when the hunchback comes, s

ALEISTER CROWLEY EQ I 5

editation twice or thrice, after which thou shouldst have conquered this distraction. but unless thou first feel it, that breath hath not arisen. 3. next, the night is riven by the lightning flash. this also shalt thou feel in thy body, which shall shiver and leap with the shock, and that also must both be suffered and overcome. 8 4. after the lightning flash, resteth in the zenith a minute point of light. and this light shall radiate until a right cone be established upon the sea, and it is day. with this thy body shall be rigid, automatically; and this shalt thou let endure, withdrawing thyself into thine heart in the form of an upright egg of blackness; and therein shalt thou abide for a space. 5. when all this is perfectly and easily performed at will, let the aspirant figure to himsel

t he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystically of the eucharist of the five elements and let him proclaim light in extension; yea, let him proclaim light in extension. ii a a a "these loosen the swathi

t, imagine the divine voice awakening the ears. 6. next, imagine a divine kiss imprinted on the lips. 7. next, imagine the divine energy informing the nerves 10 and muscles 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 blankne

hee by thy superior. 16. and this being accomplished, thou mayest enter again into the vision, that thereby shall be perfected in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida, yea unto the most high god iaida. 18. mark well that this operation should be performed if it be possible in a place set apart and consecrated to the works of the magick of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough to cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practised at first, until some realisation is obtained; and the p

aimlessness of matter. and if thou hast experience of the eucharist in both kinds, it shall aid thine imagination herein. 8. let this agony grow until it be insupportable, resisting by will every temptation. not until thine whole body is bathed in sweat, or it may be in sweat of blood, and until a cry of intolerable anguish is forced from thy closed lips, shalt thou proceed. 9. now let a current of light, deep azure flecked with scarlet, pass up and down the spine, striking as it were upon thyself that art coiled at the base as a serpent. let this be exceedingly slow and subtle; and though it be accompanied with pleasure, resist; and though it be accompanied with pain, resist. 10. this shalt thou continue until thou art exhausted, never relaxing the control. until thou canst perform this

ALEISTER CROWLEY EQ I 5

ut pain and sorrow infinite, and darkness are invoked. for this child riseth up within his mother and doth crucify himself within her bosom. he extendeth his arms in the arms of his mother and the light becometh fivefold1. lux in luce, christus in cruce; deo duce sempiterno. and be the glory for ever and ever unto the most high god, amen! then i returned within my body, giving glory unto the lord of light and of the darkness. in saecula saeculorum. amen (on composing myself to sleep, i was shewn an extremely brilliant hb:dalet in the character of the passing of the river, in an egg of white light. and i take this as the best of omens. the letter was extremely vivid and indeed apparently physical. almost a dhyana "november 17, 1900, die" a note concerning the thirty aethyrs: the visions of

ught. the rest of it comes without words; and then again: i have gone forth to war, and i have slain him that sat upon the sea, crowned with the winds. i put forth my power and he was broken. i withdrew my power and he was ground into fine dust. rejoice with me, o ye sons of the morning; stand with me upon the throne of lotus; gather yourselves up unto me, and we shall play together in the fields of light. i have passed into the kingdom of the west after my father. behold! where are now the darkness and the terror and the lamentation? for ye are born into the new aeon; ye shall 35 not suffer death. bind up your girdles of gold! wreathe yourselves with garlands of my unfading flowers! in the nights we will dance together, and in the morning we will go forth to war; for, as my father liveth

yet know this for thy reproof, and for the stirring up of discontent in them whose swords are of lath, that in every word of this vision is concealed the key of many mysteries, even of being, and of knowledge, and of bliss; of will, of courage, of wisdom, and of silence, and of that which, being all these, is greater than all these. begone! for the night of life is fallen upon thee. and the veil of light hideth that which is. with that, i suddenly see the world as it is, and i am very sorrowful. bou-saada "november" 28, 1909. 4-6 p.m. 36("note- you do not come back in any way dazed; it is like going from one room into another. regained normal consciousness completely and immediately) the cry of the 21st aethyr, which is called asp. a mighty wind rolls through all the aethyr; there is a se

al daggers. the blade, hilts and handle all are set at right angles. sizes vary to accommodate the configurations within the panels+ the alphabet of daggers a+ x/ x/ x+ b c d e/ f+ x x x+ g h i+ j k+ x+ x- x+ x+ l m n o x x p+ x+ x x x/ x/ x\ x/ q/ r+ x s+ t u/ x x+ x x\ x x\ v w x y z- the cry of the 19th aethyr, which is called pop at first there is a black web over the face of the stone. a ray of light pierces it from behind and above. then cometh a black cross, reaching across the whole stone; then a golden cross, not so large. and there is a writing in an arch that spans the cross, in an alphabet in which the letters are all formed of little daggers, cross-hilted, differently arranged. and the writing is: worship in the body the things of the body; worship in the mind the things of th

invisible. i am the priestess of the silver star. and she catches me up to her as a mother catches her babe, and holds me up in her left arm, and sets my lips to her breast. and upon her breast is written "rosa mundi est lilium coeli" and i look down upon the open book of the mysteries, and it is open at the page on which is the holy table with the twelve squares in the midst. it radiates a blaze of light, too dazzling to make out the characters, and a voice says "non haec piscis omnium (to interpret that, we must think of 'iota chi theta upsilon sigma, which does not conceal "iesous christos theon uios soter" as traditionally asserted, but is a mystery of the letter nun and the letter qoph, as may be seen by adding it up 'iota chi theta upsilon sigma is only connected with christianity be

ALEISTER CROWLEY EQUINOX EQ I 1 2

asheesh" the turks "malach "the leaves are chewed or smoked like those of tobacco and an intoxicating liquor is prepared from them. this plant is also used by the hottentots who call it "dacha" the following article by mr. david hooper, f.c.s, f.l.s (curator of the botanical gardens at calcutta) read at the last meeting of the british pharmaceutical conference at aberdeen, throws a certain amount of light on to the commercial side of the question. at the close of the discussion mr. d. b. dott, an eminent scottish pharmacist, remarked that professor stockman had refuse to investigate the drug, as it was useless. mr. edmund white, ph.c, considered that the deterioration of the drug was due to enzymes, and suggested careful storage to preclude enzymic activity. 234 charas of indian hemp by da

o concentrate. it cannot be too clearly understood that nearly all the work hitherto has been preliminary; the intention is to get the chittam (thought-stuff) flowing evenly in one direction. also one practises detaching it from the virttis (impressions) one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.0. i now proceed to the hammam. 24 12.0. the bath is over. i continued the mantra throughout, which much al

the brain to an even rhythm better than startling it into the same by a series of shocks. i should like, to to remark that the suggestions in the "herb dangerous"[we hope to publish this essay in no. 2 of "the equinox" ed. for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will "whirling forth with re-echoing roar, so that it may comprehend with 55 invincible will ideas omniform, which flying f

be perfect oblivion or (in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man's waking; his waking another man's samadhi; his samadhi to which he ever strives at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! and by the hindu statement that in the attained yogin 102 the kundalini sleeps in the svadistthana, no more in the muladhara cakkr m. see also the rosicrucian lecture on the microcosmos, where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone

rs and hours seem to have passed since the last entry. 7.57. he is in such a deuce of a hurry that (in a lucid moment) he finds himself trying to eat bread, radish, beef and potato at a mouthful. worse, the beast is pleased and excited at the novelty of the sensation, and takes delight in recording it. beast! beast! 8.3. after myriads of aeons. he has drunk only about one third of his half-bottle of light white wine; yet he's like a hashish- drunkard, only more so. the loss of the time-sense which occurs with hashish he got during his experiments with that drug in 1906, but in an unimportant way.(damn him! he is so glad. he calls this a result. a result! damn him! o.m. who writes this is so angry with him that he wants to scrawl the page over with the most fearful curses! and john st. john

ALEISTER CROWLEY EQUINOX EQ I 2 2

hilosophers. poring over paracelsus, benedictus figulus, eugenius and eirenaeus philalethes, he sought the alchemical azoth, the catholicon, the sperm of the world, that universal medicine in which is contained all other medicines and the first principle of all substances. in agony and joy he sought to fix the volatile, and transmute the formless human race into the dual child of the mystic cross of light, that is to say, to solve the problem of the perfect man. fludd, bonaventura, lully, valentinus, flamel, geber, plotinus, ammonius, iamblichus and dionysius were all devoured with the avidity and greed which youth alone possesses; there was no halting here"'now, master, take a little rest- not he (caution redoubled, step two abreast, the way winds narrowly) not a wit troubled back to his

tion of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the winds" the door should be situated behind and to the west of the throne of the hiereus; it is called

th the laws of the order. the red colour of my robe symbolises light: my insignia are the sceptre and the banner of the east, which signify power and light, mercy and wisdom: and my office is that of the expounder of the mysteries" then follows the purification of the hall and the members by water and by fire, after which the hierophant orders the mystic circumambulation to take place in the path of light. the procession of officers and members is then formed in the north, in readiness for the mystic circumambulation in the path of light. it is formed in the north beginning from the station of the stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world. whilst the "reverse circumambulation" has its rise from the stat

e higher soul, or by the ceremony. but the will consenting, the whole of the ceremony is directed to the strengthening of its action. and as this badge is place upon him, it is as though the two great goddesses, isis and nephthys, in the places of the columns, stretched forth their wings over the form of osiris to restore him again unto life. the mystic circumambulation then followeth in the path of light to represent the rising of the light in the candidate through the operation of self-sacrifice; as he passeth the throne of the east, the red cavalry cross is astrally formulated above the astral white triangle of the three upon his forehead; so that so long as he belongeth unto the order he may have that potent and sublime symbol as a link with his higher self, and as an aid in his search

you are the portals of the thirty- second, thirty-first, and twenty-ninth paths leading from the grade of zelator to the three other grades which are beyond. the only path now open to you, however, is the thirty-second, which leads to the 2= 9 grade of theoricus, and which you must traverse before arriving at that degree. take in your right hand the cubical cross, and in your left hand the banner of light, and follow your guide anubis4 the guardian: who leads you from the material to the spiritual "kerux "anubis the guardian spake unto to aspirant, saying 'let us enter into the presence of the lords of truth' arise and follow me" 266 4 it will be noticed that from here this ritual becomes unnecessarily complicated with egyptian deities- in fact, its mysteries become rather "forced" still m

ALEISTER CROWLEY EQUINOX EQ I 2

ngs ineffable, hath sowed symbols through the world "comprehending that intelligible with extended mind; for the intelligible is the flower of mind "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion- zoroaster. the most important of the psychological results of my experiments seem to me to lie

g mingled the vital spark, from two according sub- stances, mind and divine spirit, as a third to these he added holy love, the venerable charioteer uniting all things "filling the soul with profound love "the soul of man does in a manner clasp god to herself. having nothing mortal, she is wholly inebriated with god. for she glorieth in the harmony under which the moral body sub- sisteth "as rays of light his locks flow forth, ending in acute points" zoroaster "vedana- pertaining to sensation we may first notice in the beginner's concentrating mind the class of distracting thoughts which refer to the emotions. the taking of pleasure in, or the endurance of pain from, the meditation itself is in particular to be dreaded. of mystic phenomena we may notice the immense class of devotional appa

attain them both, and that which combines, denies, and transcends them both. words are cheap! xviii "in this the things without figure are figured "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celes- tial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion "but god is he having the head of the hawk- zoroaster "vin n anam- if hashish-analogy be abl

tigation from the light they throw upon the working of the brain. but as it is! all the sacred literature of the world is full of them; all the art and poetry of all time is inspired by them; and, by the lord harry! we know nothing about them. nothing but what vague and troubled reflections the minds 87 of the mystics themselves, untrained in accuracy of observation, bring back from the fountains 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 heav

ins 'if only' if only she had been a princess ravished by a wicked ogre. if only. if only "on the south side of the rue des quatre vents is a house standing well back from the street, with a railing in front of it- a common type, is it not? but what riveted my 115 attention upon it was that while the front of the house was otherwise entirely dark, from a window on the first floor streamed a blaze of light. the window was wide open to the street; voices came from it "the first an old, harsh, menacing voice, with all the sting of hate in it; nay, the sting of something devilish, worse than hate. a corrupt enjoyment of its malice informed it. and the words it spoke were too infamous for me to repeat. they are scarred upon my brain. addressed to the vilest harridan that scours the gutter for h

ALEISTER CROWLEY EQUINOX EQ I 3 2

and milk, in the name of el strong and mighty, and in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of hcoma,5 and by the names empeh arsel gaiol,6 i consecrate ye to the service of the magic of light! he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and f

ce, no longer polluting with your presence the hall of twofold truth [he lights from that one flame the magical candle, and drawing over it the invoking pentagram of spirit active, he cries] bitom!9 [and then, drawing the invoking pentagram of fire, he says] i, in the names of bitom and by the names oip teaa pedoce,10 i consecrate thee, o creature of fire, to the service of the works of the magic of light [he lights from the magical candle the eight lamps, and the charcoal for the incense-burners, after which he casts incense on the coals in the censer and passes round the circle censing, saying] and, when after all the phantasms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of the

and impure spirits now immediately depart [circumambulates, saying] such a fire existeth extending through the rushing of the air, or even a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud [makes banishing air pentagram] creature of air, in the names exarp11 oro ibah aozpi,12 i consecrate thee to the works of the magic of light [making invoking pentagrams in air. all face west [assistant magus then casts salt to all four quarters, all over the circle, and passes 175 to west, faces east, and describes with his chain the banishing pentagram of earth, saying] i exorcise thee, creature of earth, by and in the divine names adonai ha aretz, adonai melekh namen, and in the name of aurial, great archangel of earth, that

pth, and hades wrapt in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void [making invoking pentagram] 9 see tablet of spirit. 10 see tablet of fire. 11 see tablet of spirit. 12 see tablet of air. creature of earth, in the names of nanta emor dial hectega,13 i consecrate thee to the service of the magic of light "chief magus" we invoke ye, great lords of the watch-towers of the universe!14 guard ye our magic circle, and let no evil or impure spirit enter therein: strengthen and inspire us in this our operation of the magic of light. let the mystic circumambulation take place in the path of light [assistant magus of art goes first, holding in his left the magic candle, and in his right the sword o

ards the fire of the spirit, and recites "the invocation to the higher" majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head is of green, whose nemys is of night sky- blue; whose skin of of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! for i am born again and again. mine is the unseen force which created the gods, and giveth life unto the dwellers in the watch-towers of th

ALEISTER CROWLEY EQUINOX EQ I 3 3

t i am, blindly groping through the night of mine ignorance like unto a little maggot hid in the dark depths of a corrupted corpse? 5. therefore, o my god, fashion me into a five-pointed star of ruby burning beneath the foundations of thy unity, that i may mount the pillar of thy glory, and be lost in adoration of the triple unity of thy godhead, i beseech thee, o thou who art to me as the finger of light thrust through the black clouds of chaos; i beseech thee, o my god, hearken thou unto my cry! 6. then, o my god, am i not risen as the sun that eateth up ocean as a golden lion that feedeth on a blue-grey wolf? so shall i become one with thy beauty, worn upon thy breast as the centre of a sixfold star of ruby and of sapphire. 7. yea, o god, gird thou me upon thy thigh as a warrior girdeth

. 9. o thou transfigured dream of blinding light, thou beatitude of wonderment! yea, as i behold thee, mine understanding is but as the glimpse of a rainbow through a storm of blinding snow. 10. o thou steel-girdered mountain of mountains, thou crested summit of majesty! yea, as i climb thy grandeur, i find i have but surmounted one mote of dust floating in a beam of thy glory. 11. o thou empress of light and of darkness, thou pourer-forth of the stars of night! yea, as i gaze upon thy countenance, mine eyes are as the eyes of a blind man smitten by a torch of burning fire. 12. o thou crimson gladness of the midnight, thou flamingo north of brooding light! yea, as i rise up before thee, my joy is but as a raindrop smitten through by an arrow of the western sun. 13. o thou golden crown of t

ou ten-footed soldier of blue ocean, whose castle is built upon the sands of life and death; i swear to thee by the glittering blades of the waters, to cleave my way within thine armed hermitage, and brood as an eyeless corpse beneath the coffin-lid of the mighty sea. 3. o thou incandescent ocean of molten stars, surging above the arch of the firmament; i swear to thee by the mane-pennoned lances of light, to stir the lion of thy darkness from its lair, and lash the sorceress of noontide into fury with serpents of fire. 4. o thou intoxicating vision of beauty, fair as ten jewelled virgins dancing about the hermit moon; i swear to thee by the peridot flagons of spring, to quaff to the dregs thy chalice of glory, and beget a royal race before the dawn flees from awakening day. 5. o thou unal

ts of fire. 4. o thou intoxicating vision of beauty, fair as ten jewelled virgins dancing about the hermit moon; i swear to thee by the peridot flagons of spring, to quaff to the dregs thy chalice of glory, and beget a royal race before the dawn flees from awakening day. 5. o thou unalterable measure of all things, in whose lap 16 lie the destinies of unborn worlds; i swear to thee by the balance of light and darkness, to spread out the blue vault as a looking-glass, and flash forth therefrom the intolerable lustre of thy countenance. 6. o thou who settest forth the limitless expanse, spanned by wings of thunder above the cosmic strife; i swear to thee by the voiceless dust of the desert, to soar above the echoes of shrieking life, and as an eagle to feast for ever upon the silence of the

en 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 lightning-hoofed steed leaping along the green bank of a fa

ALEISTER CROWLEY EQUINOX EQ I 3

s mane, ready to leap. marsyas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. 20 so_ then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the intensity of bliss. being is blasted. that exists. olympas. ah! marsyas. but the mind, that mothers mists, abides not there. the adept must fall exhausted. olympas. there's an end of all? marsyas. but not an end of this! above all life as is the pulse of love, so this transcends all love. olympas. ah me! who may attain? marsyas. rare souls. olympas

but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. yea, it is given to him who girds his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will's command, to know that view beyond the veil. o petty purities and pale, these visions i have spoken of! 25 the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up i

alms, in all the ages "keep silence" by a word should come your sight, and we who see are dumb! we have sought a thousand times to teach our knowledge; we are mocked by speech. so lewdly mocked, that all this word seems dead, a cloudy crystal blurred, though it cling closer to life's heart than the best rhapsodies of art! olympas. yet speak! marsyas. ah, could i tell thee of these infinite things of light and love! there is the peacock; in his fan innumerable plumes of pan! oh! every plume hath countless eyes_ crown of created mysteries- each holds a peacock like the first. olympas. how can this be? 28 marsyas. the mind's accurst. it cannot be. it is. behold, battalion on battalion rolled! there is war in heaven! the soul sings still, struck by the plectron of the will; but the mind's dumb

ang. marsyas. in the beginning, violence marks the extinction of the sense. anguish and rapture rack the soul. these are disruptions of control. self-poised, a brooding hawk, there hangs in the still air the adept. the bull on the firm earth goes not so smooth! so the first fine ecstatic pangs pass; balance comes. olympas. how wonderful are these tall avenues of truth! marsyas. so the first flash of light and terror is seen as shadow, known as error. next, light comes as light; as it grows the sense of peace still steadier glows; and the fierce lust, that linked the soul to its god, attains a chaste control. intimate, an atomic bliss, is the last phrasing of that kiss. not ecstasy, but peace, pure peace! invisible the dew sublimes from the great mother, subtly climbs and loves the leaves!

ciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! olympas. ah, but no ease may lap my limbs. giants and sorcerers oppose; ogres and dragons are my foes! leviathan against me swims, and lions roar, and boreas blows! no zephyrs woo, no happy hymns paean the pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of 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_ windle

ALEISTER CROWLEY EQUINOX EQ I 4 2

monial magic, that dh ran and the mantra yoga were in effect none other than a paraphrase of the sacred magic and the acts of invocation; and ultimately that the while system of eastern yoga was but a synonym of western mysticism. starting from the root, he had by now crept sufficiently far through the darkness of the black earth to predict a great tree above, and to prophecy concerning a kingdom of light and loveliness; and, as a worm will detect its approach to the earth surface by the warmth of the mould, so did he detect by a sense, new and unknown to him, a world as different from the world he lived in as the world of awakenment differs from the world of dreams. further, did he grow to understand, that, though as a sustenance to the tree itself one root might not be as important as an

e and to be seen jutting out of the robe directly toward the front. she cradles the violin between chin and left shoulder, left fingers holding a chord on the frets and back of left hand toward the viewer and to the side. she holds the bow vertically and tilted away over the strings slightly toward the back. her right hand lightly grasps the end of the bow about waist high. the interpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lor

t of the lady "the lady? faugh! she went away; the spirits of the earth prevented her from lodging a complaint; she hid her 308 wounded ears under a thick ornament of pearls and gold. it was not bad with her! besides, what is she to you, anyhow, billy-goat "and now, all of ye, clear out, and walk ye all to your rooms with the mantra" finis 309 midsummer eve faint shadows cross the shifting spears of light, pale gold and amethyst, or warmly white, till velvet shod, unseen, the wizard hours hold thus their elfin court amid the flowers, that wake to wing d music of the night. and silken signs scarce stir the amorous bowers where 'passioned sleep his poppy garland showers, in dreams which mock the hastening moments flight. up soars the moon, and higher still and higher the dancers leap to catc

rian progress in the next few years as he has in the last, soon we shall have some socialistic fellah depriving the world of its last great monuments, and building labourers' cottages out of the stones and bricks of the pyramids, because they are so very much more useful "solve" is the cry to-day; the sabbatic finger of the goat points upwards, yet on the clouds of darkness does it scrawl a sigil of light. a new god stirs in the womb of its mother; we can see his form, dim and red, in the cavern of time. dare we pronounce his name? yea! it is horus, horus the child, reborn amsu the good shepherd, who will lead us out of the sheepish stupidity of to-day. how many understand this mystery? perhaps none save those who have seen and subscribed to the law of thelema. j. f. c. f. the lost valley

ALEISTER CROWLEY EQUINOX EQ I 4 3

hermit, dead, appears but a mangy ass. sir palamede, sore wounded, is borne by fishers to an hut. xviii. sir palamede noteth the swiftness of the beast. he therefore climbeth many mountains of the alps. yet can he not catch it; it outrunneth him easily, and at last, stumbling, he falleth. xix. among the dunes of brittany he findeth a witch dancing and conjuring, until she disappeareth in a blaze of light. he then learneth music, from a vile girl, until he is as skilful as orpheus. in paris he playeth in a public place. the people, at first throwing him coins, soon desert him to follow a foolish egyptian wizard. no beast cometh to his call. xx. he argueth out that there can be but on beast. following single tracks, he at length findeth the quarry, but on pursuit it eldueth hi by multiplyin

th. the poet prayeth success therein for himself and his readers. viii the high history of good sir palamedes the saracen knight; and of his following of the questing beast i sir palamede the saracen rode by the marge of many a sea: he had slain a thousand evil men and set a thousand ladies free. armed to the teeth, the glittering kinght galloped along the sounding shore, his silver arms one lake of light, their clash one symphony of war. how still the blue enamoured sea lay in the blaze of syria's noon! the eternal roll eternally beat out its monotonic tune. sir palamede the saracen a dreadful vision here espied, a sight abhorred of gods and men, between the limit of the tide. the dead man's tongue was torn away; the dead man's throat was slit across; there flapped upon the putrid prey a

igate her dance, the bagpipe ever louder skirls, 52 until the shapes of death advance and gather round her, shrieking loud and wailing o'er the wide expanse of sand, the gibbering, mewing crowd. like cats, and apes, they gather close, till, like the horror of a cloud wrapping the flaming sun with rose, they hide her from the hero's sight. then doth he must thereat morose, when in one wild cascade of light the pageant breaks, and thunder roars: down flaps the loathly wing of night. he sees the lonely breton shores lapped in the levin: then his eyes see how she shrieking soars and soars into the starless, stormy skies. well! well! this lesson will he learn, how music's mellowing artifice may bid the breast of nature burn and call the gods from star and shrine. so now his sounding courses tur

gs all night that they disown ere day. they call and bawl and squall hoarse cries; they moan, they groan. a stone hath better sense! and these among a cabbage-headed god they own, with wandering eye and jabbering tongue. he, rotting in that grimy sewer and charnel-house of death and dung, shrieks "how the air is sweet and pure! give me the entrails of a frog and i will teach thee! lo! the lure 81 of light! how lucent is the fog! how noble is my cabbage-head! how sweetly fragrant is the bog "god's wounds (sir palamedes said "what have i done to earn this portion? must i, the clean knight born and bred, sup with this filthy toad-abortion" nathless he stayed with him awhile, lest by disdain his mention torsion slip back, or miss the serene smile should crown his quest; for (as onesaith) the u

the stranger in the muck "now, by god's death" quoth palamede, his sword at work "i will not leave so much of thee as god might feed his sparrows with. as i believe the sweet christ's mercy shall avail, so will i not have aught for thee; since every bone of thee may rail against me, crying treachery. 100 thou hast lied. i am the chosen knight to slay the questing beast for men; i am the loyal son of light, sir palamede the saracen! thou wast the subtlest fiend that yet hath crossed my path. to say thee nay i dare not, but my sword is wet with thy knave's blood, and with thy clay fouled! dost thou think to resurrect? o sweet lord christ that savest men! from all such fiends do thou protect me, palamede the saracen" 101 xxxix green and grecian is the valley, shepherd lads and shepherd lasses

ALEISTER CROWLEY EQUINOX EQ I 4

ed dice! he cannot choose but raise right hand to bless. el arabi! el arabi! great is the love of god and man while i am trembling in thine arms, wild wanderer of the wilderness! el arabi! hilda norfolk. 38 lambda iota nu omicron sigma iota sigma iota delta omicron sigma lo! i lament. fallen is the sixfold star: slain is asar. o twinned with me in the womb of night! o son of my bowels to the lord of light! o man of mine that hast covered me from the shame of my virginity! where art thou? is it not apep thy brother, the snake in my womb that am thy mother, that hath slain thee by violence girt with guile, and scattered thy limbs on the nile? lo! i lament. i have forged a whirling star: i seek asar. o nepti, sister! arise in the dusk from thy chamber of mystery and musk! come with me, though

om such a brother of the great white lodge. yea! though he spake unto me words all of disapproval, did i give thanks and grace to god that he had deemed my folly worthy to attract his wisdom. and, after days, did my guru not leave me in my state of humiliation, and, as i may say, despair: but spake words of comfort saying "is it not written that if thine eye be single thy whole body shall be full of light" adding "in thee is no power of mental concentration and control of thought: and without this thou mayst achieve nothing" under his direction, therefore, i began to apply myself unto the practice of raja-yoga, at the same time avoiding all, even the smallest, consideration of things occult, as also he bade me. thus, at the beginning, i did meditate twice daily, three mediations morning an

the pendulum and other simple regular motions. wherefore to-day of venus, the 22nd of february 1901, i being in the city of guadalajara, in the hotel cosmopolita, i do begin to set down all that i accomplish in this work: and may the peace of god, which passeth all understanding, keep my heart and mind through christ jesus our lord. let my mind be open unto the higher: let my heart be the centre of light: let my body be the temple of the rosy cross. ex deo nascimur in jesu morimur per spiritum sanctum reviviscimus. we must now digress in order to five some account of the eastern theories of the universe and the mind. their study will clarify our view of frater p's progress. the reader is advised to study chapter vii of captain j. f. c. fuller's "star in the west" in connection with this e

dh ran consists in concentrating he will on one definite object or point. sometimes it is practised by concentrating on external objects such as a rose, cross, triangle, winged-globe, etc. sometimes on a deity, shiva, isis, christ or buddha; but usually in india by forcing the mind to feel certain parts of the body to the exclusion of others, such as a point in the centre of the heart, or a lotus of light in the brain "when the chitta, or mind stuff, is confined and limited to a certain place, this is called dh ran "the steadiness of the mind arising from the recognition of brahma, wherever it travels or goes, is the real and great dh ran."133 104 the six chakkras are points often used by the yogi when in contemplation. thus seated in the padm sana he will fix his attention in the ajna lot

hould take care to distract the mind as little as possible. they should not speak much or work much, and they should avoid all places, persons and food which repel them.135 the first signs of success will be better health and temperament, and a clearer voice. those who practise zealously will towards the final stages of dh ran hear sounds as of the pealing of distant bells,136 and will see specks of light floating before them which will grow larger and larger as the concentration proceeds "practice hard" urges swami vivek nanda "whether you live or die, it does not matter. you have to plunge in and work, without thinking of the result. if you are brave enough, in six months you will be a perfect yogi."137 dhyana. after dh ran we arrive at dhy na, or meditation upon the outpouring of the mi

ALEISTER CROWLEY EQUINOX EQ I 6 2

rd" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<soul of wine, destruction's formidable kiss, the lamp of the divine: this shadow of a nobler name whose life is strife, whose soul is fame! i rather will exalt the soul of man to loftier height, and kindle at a livelier coal the subtler soul of light. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom's sacred cold. life i

er that goeth to the house of rest! his heart is lit with melody; peace in his house is master of fear; his holy name is in the west 59 when the sun sinks, and royal rays of moonrise flash across the day's["he rises and faces altar" i have risen! i have risen! as a mighty hawk of gold! from the golden egg i gather, and my wings the world enfold. i alight in mighty splendour from the throned boats of light; companies of spirits follow me; adore the lords of night. yea, with gladness did they paean, bowing low before my car, in my ears their homage echoed from the sunrise to the star. i have risen! i am gathered as a lovely hawk of gold, i the first-born of the mother in her ecstasy of old. lo! i come to face the dweller in the sacred snake of khem; come to face the babe and lion, come to me

mmons of the king. leo. it is the lord of heaven that awakens the children of the light["they draw the veil- full light- and kneel" aries. let us adore the exalted one! leo. life of life, thy lips enkindle with their love the breath between them; 67 and thy smiles before they dwindle make the cold air fire; then screen them in those looks, where whoso gazes faints, entangled in their mazes. child of light! thy limbs are burning through the vest which seems to hide them; as the radiant lines of morning through the clouds, ere they divide them; and this atmosphere divinest shrouds thee wheresoe'er thou shinest. fair are others; none beholds thee, but thy voice sounds low and tender like the fairest, for it folds thee from the sight, that liquid splendour, and all feel, yet see thee never, as

her murder melody<adonis: waddell["meanwhile the" probationers "advance and under the direction of typhon, who stabs" sol "in the proper manner with the spear of" sol "take down" sol from the cross and lay him in the pastos. they cover it" besz "does his brutal demoniac dance upon the lid of the coffin" 73 "exeunt" omnis "exc" sol "this ends in complete darkness. silence. there is a flash of light, and the stage is shewn empty. only a glimmer remains. now" scorpio-apophis "steals on to the stage, and plays a low secret melody< the red lights increase. she uncovers and embraces the corpse. then covers it again, goes to the throne, and instals herself thereon. the green light dawns and glows brighter and brighter, as the red light dwindles and goes out] scorpi

f flowers! down to the loveless sea where lay persephone violate, where the shade of earth is black, crystalline out of space flames the immortal face! the glory of the comet-tailed track blinds all black earth with tears. silence awakes and hears the music of thy moving come over the starry spheres. wrapped in rose, green, and gold, blues many and manifold, a cloud of incense hides thy splendour of light; hides from the prayer's distress thy loftier loveliness, till thy veil's glory shrouds the earth from night; and silence speaks indeed, seeing the subtler speed of its own thought than speech of the pandean reed [libra "returns" 84 venus. 7777777. saturn. amen. venus. 333-1-333. saturn. amen. venus. 1-55555-1. libra "and" pisces. amen. venus. brother saturn, what is the hour? saturn. twi

ALEISTER CROWLEY EQUINOX EQ I 6

te the infinite bliss, and the next link of the infinite chain. 36. this chain reaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up. hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is mother of war

the river is the great leviathan that devours men. but before i had come within the sphere of attraction of either of these, suddenly mine eyes were gladdened with a marvellous vision. infinitely far off, as it seemed, a ray of sunlight shot through the saturnine gloom of the skies, and lit the surface of the water. and then i perceived that upon the river there floated, within that small circle of light, an ark, or as it might be, a coffin. then looking up into that pierced cloud i saw within the light a certain house surrounded by a grove. within, all was dark; yet from it proceeded a ray as silvery as the first ray was golden. and i desired ardently to enter that house. yet, having no wings, the task appeared beyond my human force. then the heavens closed as suddenly as they had opened

ppeared beyond my human force. then the heavens closed as suddenly as they had opened, and i was left darkling. yet i had this candle of hope, that within the ark, could i reach it, might be some help of knowledge or power whereby that house might be attained. so i swam steadily toward, though with some fear, for the eddies in that great stream were numerous, and my sole guide was a slender snake of light that moved upon the water. or so it appeared; for i have since discovered that i had an interior sense of direction as trusty as the mariner's compass; so that, though i knew it not, it was never possible for me to go astray. now as i swam i came upon one floundering and spluttering in the stream, who with mighty puffings urged me to continue. 56 for but a little way beyond us (quoth he)

nd went his way. and then the old man of the tower took me aside and offered me a seat at the funeral feast of his master. and although i verily believe that this old man was a rogue, a very knavish fellow, and a sot, yet in that funeral i took great pleasure. for the gentlest perfume was 58 borne upon the breeze, and the air was lit with faint electric flames that gathered themselves into a hill of light. so i, being lifted up, and my heart overflowing, came into the funeral chamber that was exceeding bright, and there was the table for the feast, and beneath it the coffin wherein lay the body of the master. there too i saw barren wood bear roses, and i heard the voice of the master. after that i was shewn all the kingdoms of the world in a moment of time, and many other things of great u

of time, and the secret of fate? i know not yet, but surely thou shalt know of the rose, the rose, the rose of the world; with thee shall i bear the chalice of blood-tipped lilies, the chalice of red, sweet lilies under the moon? but now there is no moon, nor any sun; the world's gray noon only is for thee and me; there is no sound in the nerveless silences of the fading world; there is a quiver of light on the river of life; we are unwed, my rose, nor knoweth each the other; we are undone, my rose, my secret rose, my unknown rose! and still the autumn woods are rustling dumbly with sodden leaves made brown by wind and rain; and the satyrs are fled under the earth to hide from the sunless world, and the nymphs are faded to air, to be reborn in the sun-light: there is no more joy, for mour

ALEXANDRIAN BOOK OF SHADOWS OCCULT

of the lifted lance.[touch phallus] o circle of stars [kiss] whereof our father is but the younger brother [kiss] marvel beyond imagination, soul of infinite space, before whom time is bewildered and understanding dark, not unto thee may we attain unless thine image be love [kiss] therefore by seed and root, by stem and bud, by leaf and flower and fruit, do we invoke thee, o queen of space, o dew of light, continuous one of the heavens [kiss] let it be ever thus, that men speak not of thee as one, but as none; and let them not speak of thee at all, since thou art continuous. for thou art the point within the circle [kiss] which we adore [kiss] the fount of life without which we would not be [kiss] and in this way are erected the holy twin pillars [kiss breasts, left then right] in beauty a

, 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 traces an invoking pentagram upon the hp with her wand. he comes desoil about the altar picking up his own wand and the scourge. he plunges the wand into the cauldron and

oman should never attempt these practices together, and may all the curses of the mighty ones be on any who make such an attempt. remember, the circle properly constructed is ever necessary to prevent the power released being dissipated; it is also a barrier against any disturbing or mischievious forces; for to obtain good results you must be free from all disturbances. remember, darkness, points of light gleaming amid the surrounding dark, incense and the steady passes by a white arm, are not as stage effects but rather they are mechanical instruments which serve to start the suggestion which later unlocks the knowledge that it is possible to obtain the divine ecstacy, and so attain to knowledge and communication with the divine goddess. when once you have attained this, ritual is needles

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

nnection a curious phenomenon has been frequently noticed at the time of death; it was brought very specially to my notice some years ago by one of the ablest surgical nurses of india. she had for a long time been an atheist, but had begun to question the ground of her unbelief after several times witnessing this phenomenon. she stated to me that, at the moment of death, in several cases, a flash of light had been seen by her issuing from the top of the head, and that in one particular case (that of a girl of apparently very advanced spiritual development and great purity and holiness of life) the room had appeared to be lit up momentarily by electricity. again, not long ago, several of the leading members of the medical profession in a large middle west city were approached by an interest

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

from inner recognition and inner direction. it is not, therefore, material whether the reader receive the message of these pages as a spiritual appeal in an idealistic setting, a presentation of alleged facts, or a theory evolved by one student and presented for the consideration of fellow students. to each it is offered for whatever of inner response it may evoke, for whatever of inspiration and of light it may bring. in these days of the shattering of the old form and the building of the new, adaptability is needed. we must avert the danger of crystallisation through pliability and expansion. the "old order changeth" but primarily it is a change of dimension and of aspect, and not of material or of foundation. the fundamentals have always been true. to each generation is given the part o

te, we give the surest guarantee to the watching teachers of the race that we are ready for a fresh revelation. we must resign ourselves to the fact that the only way in which we can find the clue to the mystery of the rays, systems, and hierarchies, lies in the study of the law of correspondences or analogy. it is the one thread by which we can find our way through the labyrinth, and the one ray of light that shines through the darkness of the surrounding ignorance. h. p. blavatsky, in "the secret doctrine" has told us so, but as yet very little has been done by students to avail themselves of that clue. in the study of this law we need to remember that the correspondence lies in its essence, and not in the exoteric working out of detail as we think we see it from our present standpoint

beings. the hierarchy seeks to provide fit conditions for the development of self-consciousness in all- 14- initiation, human and solar copyright 1998 lucis trust beings. this it produces primarily in man through its initial work of blending the higher three aspects of spirit with the lower four; through the example it sets of service, sacrifice, and renunciation, and through the constant streams of light (occultly understood) which emanate from it. the hierarchy might be considered as the aggregate on our planet of the forces of the fifth kingdom in nature. this kingdom is entered through the full development and control of the fifth principle of mind, and its transmutation into wisdom, which is literally the intelligence applied to all states through the full conscious utilisation of the

is not group conscious, and therefore cannot be trusted to work, think, plan, and act for the group. man is as yet too selfish, but there is no cause for discouragement in this fact; group consciousness is already somewhat more than a vision, whilst brotherhood, and the recognition of its obligations, is beginning to permeate the consciousness of men everywhere. this is the work of the hierarchy of light, to demonstrate to men the true meaning of brotherhood, and to foster in them response to that ideal which is latent in one and all. to set an example to humanity. the fourth thing that men need to know and to realise as a basic fact is that this hierarchy is composed of those who have triumphed over matter, and who have achieved the goal by the very self-same steps that individuals tread

eyed by terms which are handicapped by having a purely material connotation. in lemurian days, after the great descent of the spiritual existences to the earth, the work they planned to do was systematised. offices were apportioned, and the processes of evolution in all the departments of nature were brought under the conscious wise guidance of this initial brotherhood. this hierarchy of brothers of light still exists, and the work goes steadily on. they are all in physical existence, either in dense physical bodies, such as many of the masters employ, or in etheric bodies, such as the more exalted helpers and the lord of the world occupy. it is of value for men to remember that they are in physical existence, and to bear in mind that they exist upon this planet with us, controlling its de

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

essed. the builders worked in union. they called the guardians of the fiery zone. matter and water mixed with fire, the inner spark within the form were blended all together- 14- a treatise on cosmic fire copyright 1998 lucis trust the mighty one looked down. the forms met his approval. forth came the cry for further light. again he gathered in the sound. he drew to higher levels the feeble spark of light. another tone was heard, the sound of cosmic fire, hid in the sons of manas. they called to their primaries. the lower four, the higher three, and the cosmic fifth met at the great inbreathing. another sheath was formed. stanza iii the great wheel turned upon itself. the seven lesser wheels rushed into being. they revolve like their mother, around, within and forward. all that existeth wa

t has its analogy in the initiation at which the adept stands free from the limitations of matter in the three worlds. the internal fires of the system, of the planet, and of man are threefold: 1. interior fire at the centre of the sphere, those inner furnaces which produce warmth. this is latent fire. 2. radiatory fire. this type of fire might be expressed in terms of physical plane electricity, of light rays, and of etheric energy. this is active fire. 3. essential fire, or the fire elementals who are themselves the essence of fire. they are mainly divided into two groups: a. fire devas or evolutionary entities. b. fire elementals or involutionary entities. later we will elaborate on this when we consider the fire of mind and deal with the nature of the thought elementals. all these elem

of spheres (planes and rays) form the totality of the solar system, and produce its form spheroidal. let us withdraw our thought at this juncture from the informing consciousnesses of these three types of spheres, and concentrate our attention upon the realisation that each plane is a vast sphere of matter, actuated by latent heat and progressing or rotating in one particular direction. each ray of light, no matter of what colour, is likewise a sphere of matter of the utmost tenuity, rotating in a direction opposite to that of the planes. these rays produce by their mutual interaction a radiatory effect upon each other. thus by the approximation of the latent heat in matter, and the interplay of that heat upon other spheres that totality is produced which we call "fire by friction" in con

aya, but cannot be dissociated from the two other factors of solar and electric fire. 4. absorption, through that expression which is seen in all whirling spheres of atomic matter at whichever surface in the sphere corresponds to the point called in a planet the north pole. some idea of the intention that i seek to convey may be grasped by a study of the atom as portrayed in babbitt's "principles of light and colour" and later in mrs. besant's "occult chemistry" this depression is produced by radiations which proceed counter to the rotations of the sphere and pass down from the north southwards to a midway point. from there they tend to increase the latent heat, to produce added momentum and to give specific quality according to the source from which the radiation comes. this absorption of

s. c. the two many-petalled lotuses. all these different periods show different triangular radiances. we must not infer from this that when the fire is centred in one triangle it is not demonstrating in others. once the fire has free passage along any triangle it flames continuously, but always there is one triangle more radiant and luminous than the others, and it is from these glowing triangles of light, issuing from wheels and vortices of fire that the clairvoyant and the teachers of the race can appraise a man's position in the scheme of things, and judge of his attainment. at the culmination of life experience, and when man has reached his goal, each triangle is a radiant path of fire, and each centre a wheel of living fiery force rotating at terrific speed; the centre at this stage n

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ht. g. quality of the heart centre .r adiant or magnetic light. in this sutra meditation upon light and radiance is enjoined and we learn that through this light and the ability to use it, knowledge of the spirit can be arrived at. at the centre of the "heart chakra" dwells brahma, says the old scripture and he reveals himself in the light. the aspirant has therefore to become aware of the "point of light within become aware of the wheel with twelve spokes" and as that point of light is dwelt upon, it reveals a road which must be travelled should the aspirant seek to arrive at his goal. the first thing which is revealed is darkness. this should be remembered. in terms of occidental mysticism this brings about the "dark night of the soul" we will not, however, dwell upon the mystical aspect

earnest service. 2. illumination the gradually increasing downpour of fiery energy increases steadily the "light in the head" or the effulgence found in the brain in the neighborhood of the pineal gland. this is to the little system of the threefold man in physical manifestation what the physical sun is to the solar system. this light becomes eventually a blaze of glory and the man becomes a "son of light" or a "sun of righteousness" such were the buddha, the christ, and all the great ones who have attained. 29. the eight means of yoga are: the commandments or yama, the rules or nijama, posture or asana, right control of life-force or pranayama, abstraction or pratyahara, attention or dharana, meditation or dhyana, and contemplation or samadhi. it will be noted that these means or practice

way. the fires of the body are justly arranged, the "motionless" condition can be somewhat reached, the vital airs in the head are "at peace" and the entire lower man awaits one of two processes: a. the withdrawal of the true or spiritual man in order to function on some higher plane- 125- the light of the soul copyright 1998 lucis trust b. or the bringing down into the lower brain consciousness, of light, illumination and knowledge from the planes of the ego. 51. there is a fourth stage which transcends those dealing with the internal and external phases. we have seen how the control of the life currents can be either externally active, internally active or balanced. this triple process brings the entire lower personal man into a condition, first of rhythmic response to the inner motivati

f the manifesting idea is dealt with, and that which can be contacted through the medium of the senses is first considered and dismissed. this form is the result of the past, and the limitations due to the point in evolution are recognised. every form carries in itself the evidence of the previous cycles and this can be seen in: a. its rate of vibration, b. the nature of its rhythm, c. the amount of light which it permits to manifest, d. its occult colour. 2. symbolic nature. every object is but the symbol of a reality. the difference in the development of the forms which symbolize or embody that reality is the guarantee that at some future date all the symbols will achieve the fruition of their mission. a symbol is an embodied idea, the working out in objective existence of some life. thi

stral body and thus be also etherically invisible. however, that time is still distant- 155- the light of the soul copyright 1998 lucis trust w. q. judge, in his commentary, makes certain interesting remarks, as follows "another great difference between this philosophy and modern science is here indicated. the schools of today lay down the rule that if there is a healthy eye in line with the rays of light reflected from an object such as a human body the latter will be seen, and that no action of the mind of the person looked at can inhibit the functions of the optic nerves and retina of the onlooker. but the ancient hindus held that all things are seen by reason of that differentiation of satwa one of the three great qualities composing all things which is manifested as luminosity, operat

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

wo pillars of the portal through which the human soul enters into the world where divinity resides."12(12) let us give the word "spiritual" a wide connotation! i do not here speak of religious truths; the formulations of the theologians and the churchmen in all the big religious organizations, both eastern and western, may, or may not, be true. let us use the word "spiritual" to signify the world of light and beauty, of order and of purpose, about which the world scriptures speak, which is the object of the attentive research of the scientists, and into which the pioneers of the human family have always penetrated, returning to tell us of their experiences. let us regard all manifestations of life as spiritual, and so widen the usual meaning of this word to signify the energies and potenci

who have preceded us, we must gauge the depth and the height and brace ourselves for the arduous climb and the fierce endeavor. we must say with j. c. earle "i pass the vale. i breast the steep. i bear the cross: the cross bears me. light leads me on to light. i weep for joy at what i hope to see when, scaled at length the arduous height, for every painful step i trod, i traverse worlds on worlds of light and pierce some deeper depth of god."2(56) we start with an emotional realization of our goal and from then pass on, through the fire of discipline, to the heights of intellectual certainty. this is beautifully pictured for us in the bible in the story of shadrach, meschach and abednego. we read that they were cast into the midst of the burning fiery furnace, yet the result of that appare

a word made flesh. later still, we call it the awakened intuition. the student of meditation learns to distinguish accurately between these three. this requirement, therefore, calls for that implicit obedience which the aspirant renders promptly to the highest impulse which he can register at all times and at any cost. when this obedience is forthcoming it calls forth from the soul a downpouring of light and knowledge, and christ points this out in the words "if any man shall do his will, he shall know (john 7, 17. these three factors obedience, a search for truth in every form, and a fiery longing for liberation are the three parts of the stage of aspiration and must precede that of meditation. they need not be expressed in their fullness and completeness, but must be incorporated in the

in its development. a diffused light is first seen, sometimes outside the head and, later, within the brain, when in deep thought or meditation; then it becomes more focussed and looks, as some express it, like a radiant and very brilliant sun. later, at the centre of the radiance, a point of vivid electric blue appears (perhaps the "living light" referred to above) and from this a golden pathway of light leads out. this has sometimes been called "the path" and there is a possibility that the prophet was not speaking merely symbolically when he said that "the path of the just is as a shining light that shineth more and more until the day be with us" in this light in the head, which seems a universal accompaniment of the illuminative state, we have probably also the origin of the halo depic

hese few who stand out as the eminent knowers, are the buddha, the christ, plato, aristotle, pythagoras, meister eckhart, jacob boehme, spinoza the list is long. we are now beginning to ask the pertinent question: is it not possible that many hundreds now are at the point where they can co-ordinate the brain, the mind and the soul, and so pass through the portal of mental awareness into the realm of light, of intuitive perception, and the world of causes? from the standpoint of the mental world into which we have now penetrated, leaving behind us the veils of the physical body and the psychical nature, may we not be able now to pass on to our next evolutionary development? having arrived at some understanding of the nature of humanity and the mind, can we not begin to grasp the nature of t

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ght 1998 lucis trust rules for magic rule one the solar angel collects himself, scatters not his force, but, in meditation deep, communicates with his reflection. rule two when the shadow hath responded, in meditation deep the work proceedeth. the lower light is thrown upward; the greater light illuminates the three, and the work of the four proceedeth. rule three the energy circulates. the point of light, the product of the labours of the four, waxeth and groweth. the myriads gather round its glowing warmth until its light recedes. its fire grows dim. then shall the second sound go forth. rule four sound, light, vibration, and the form blend and merge, and thus the work is one. it proceedeth under the law, and naught can hinder now the work from going forward. the man breathes deeply. he

ad lives which express themselves through the forms of the kingdoms of nature and the activities of the evolutionary process. all become self-centered and self-determined. iii. the third basic postulate is that the object for which life takes form and the purpose of manifested being is the unfoldment of consciousness, or the revelation of the soul. this might be called the theory of the evolution of light. when it is realised that even the modern scientist is saying that light and matter are synonymous terms, thus echoing the teaching of the east, it becomes apparent that through the interplay of the poles, and through the friction of the pairs of opposites light flashes forth. the goal of evolution is found to be a gradual series of light demonstrations. veiled and hidden by every form li

s carried forward through the medium of the entire nervous system and the focal point of that activity is the brain. this is the seat of conscious receptivity. c. to produce eventually, through life and consciousness, a radiant activity, or manifestation of- 31- a treatise on white magic copyright 1998 lucis trust glory which will make of each human being a centre of activity for the distribution of light and attractive energy to others in the human kingdom, and through the human kingdom, to the subhuman kingdoms. this is a part of the plan of the planetary logos for the vitalising and renewing of the vibration of those forms which we designate subhuman. 3. this microcosmic symbol of the soul not only underlies the entire physical structure and thus is a symbol of the anima mundi, or the w

mic energy, and attractive or magnetic energy. these two types characterise the universal soul likewise the force of will, and of love, or of atma and buddhi, and it is the play of these two forces on matter that attracts to the etheric body of all forms the needed physical atoms and that having so attracted them by the will force drives them into certain activities. 4. this coherent unified body of light and energy is the symbol of the soul in that it has within it seven focal points, wherein the condensation, if it must be so called, of the two blended energies is intensified. these correspond to the seven focal points in the solar system, wherein the solar logos, through the seven planetary logoi, focuses his energies. this will be later elaborated. the point to be noted here is simply

t the idea of a cyclic response to soul impulse lies back of the activities of a morning meditation, a noonday recollection, and an evening review. a larger ebb and flow is also indicated in the two aspects of the full moon and the new moon. let this be borne in mind. may there be a full and steady play of cyclic force from the kingdom of spirit upon each one of us calling us forth into the realm of light, love and service and producing a cyclic response from each one! may there be a constant interchange between those who teach and the disciple who seeks instruction! much preliminary work will have to be done. the disciple on the physical plane and the inner teacher (whether one of the great ones or the "master within the heart) need to know each other somewhat, and to accustom themselves

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

ind of god, for mind and intellect are terms expressing the cosmic principle of intelligent love, a love which produces an appearance through the nature of mind and thus is the builder of the separate forms or appearances. the soul also, through the quality of love, produces the fusion of appearance and of quality, of awareness and of form. c. the soul is (and here words limit and distort) a unit of light, coloured by a particular ray vibration; it is a vibrating centre of energy found within the appearance or form of its entire ray life. it is one of seven groups of millions of lives which in their totality constitute the one life. from its very nature, the soul is conscious or aware in three directions. it is god-conscious; it is group-conscious; it is self-conscious. this self-conscious

it is the quality or principle which is the coordinating factor unifying the inner quality and the outer tangible form or appearance. this work goes on primarily on etheric levels and involves physical energy. this is the true magical work. i should like to point out that when the fourth ray and the seventh ray come into incarnation together, we shall have a most peculiar period of revelation and of light-bringing. it is said of this time that then "the temple of the lord will take on an added glory and the builders will rejoice together" this will be the high moment of the masonic work- 37- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust spiritually understood. the lost word will then be recovered and uttered for all to hear, and the master will ar

is eternal purpose, but in the rising and the setting sun his orb of red is seen. his word is power. his light, electric. the lightning is his symbol. his will is hidden in the- 44- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust counsel of his thought. nought is revealed. his power is felt. the sons of men, reacting to his power, send to the utmost bounds of light a question: why this blind power? why death? why this decay of forms? why the negation of the power to hold? why death, oh mighty son of god? faintly the answer comes: i hold the keys of life and death. i bind and loose again. i, the destroyer, am. this ray lord is not yet in full expression, except as he causes destruction and brings cycles to an end. the monads of power are much fewer i

at fits into the temple's plan with right exactitude. let him prepare the corner stone and wisely place it in the north, under the eye of god himself, and subject to the balance of the triangle. let the researcher of the past uncover the thought of god, hidden deep within the mind of the kumaras of love, and thus let him lead the agnishvattvas, waiting within the place of darkness, into the place of light. let the keeper of the sparks breathe with the breath divine upon the points of fire, and let him kindle to a blaze that which is hidden, that which is not seen, and so illumine all the spheres whereon god works. i would call attention to the fact that all i can do here is to put into words certain ancient symbols, and so emphasize the process (adopted by the early initiate-teachers) of e

right 1998 lucis trust before the opened inner eye. the three are one, and not alone the two. pass on, o pilgrim on the way. in reading these words, the student must bear in mind that the antechamber has been left behind and man stands (when he has allowed the fourth ray to do its work and can therefore function on the fourth or buddhic plane) within the temple of the lord. he has found a measure of light, but in that light he now sees light, and visions a greater revelation and brilliance. this now becomes the object of his search.he has mastered the uses of duality and has learnt to at-one soul and body into one instrument for spirit. now he passes on his way to achieve the greater synthesis. the lord of the fourth ray has many names which warrant careful study and much consideration. in

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

vine potency. this the buddha embodied. but love came to the world through christ, and he, through his work, transmuted emotion into love. as "god is love" the comprehension that christ revealed the love of god makes clear the magnitude of the task he undertook a task far beyond the powers of any teacher or messenger who had preceded him. the buddha, when he achieved illumination "let in" a flood of light upon life and upon our world problems, and this intelligent understanding of the causes of world distress he endeavoured to formulate into the four noble truths. these are, as most of us well know: 1. that existence in the phenomenal universe is inseparable from suffering and from sorrow. 2. that the cause of suffering is desire for existence in the world of phenomena. 3. that cessation o

order to have somewhat to contribute to the group good, and in order to serve christ perfectly. thus that spiritual reality, spoken of by st. paul as "christ in you, the hope of glory,"12 is released in man and can manifest in full expression. when a sufficient number of people have grasped this ideal, the entire human family can stand for the first time before the portal which leads to the path of light, and the life of christ will flower forth in the human kingdom. personality then fades out, dimmed by the glory of the soul, which, like the rising sun, disperses the darkness, reveals the life-situation, and irradiates the lower nature. it leads to group activity, and self, as we usually understand it, disappears. this is already happening. the final result of the work of the christ can

nd of that which the forms reveal, surely as our equipment develops and our mechanism of contact improves we shall be able to see more of divinity than at present and be deemed worthy, at a later date, of a greater revelation. it is only our limitations as human beings which prevent our seeing all that there is to be seen. the new birth brought us to the point where we became aware of a new world of light and of being. through the process of that initiation we became citizens of the kingdom of god which christ came to establish as a fact in the consciousness of men; we pass through the new birth into a world which is governed by a higher series of laws, the spiritual laws and new objectives open up before us, new aspects of our own hidden spiritual nature emerge and we begin to discover in

ation. then the light is shed on the distant vision, and we catch a fleeting glimpse of our goal. next the light is shed upon ourselves, and we get a vision of what we are, and what we can be, and enter upon the path of discipleship, or in the terminology of the bible we begin the long journey to bethlehem. then there are the five initiations which we are studying, each of which marks an increase of light which shines upon our way and develops that inner radiance which enables all god's children to say, with christ "i am the light of the world,"19 and to obey his command wherein he tells us to "let your light so shine before men that they may see."20 this light, in its seven stages, reveals god god in nature, god in christ, god in man. it is the cause of the mystical vision about which so

tended the birth initiation. at this crisis there were three disciples prostrate upon the ground, unable to look upon the glory which had been revealed. they thought that they knew their master, but the familiar presence had been transformed, and they stood before the presence. the sense of awe, of wonder and of humility is ever an outstanding reaction of the mystics of all time to the revelation of light. this episode is the first one in which we contact the radiance and the light which shone from the saviour, and which enabled him to say with truth "i am the light of the world" contact with god will ever cause a light to shine forth. when moses came down from mount sinai, his countenance was so irradiated that men could not look upon it, and history tells that he had to use a veil to shi

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

on is set up. there are many degrees and stages in this experience, and they cover many lives. the personality ray and the egoic ray at first seem to clash, and then later a steady warfare is set up with the disciple as the onlooker and dramatic participator. arjuna emerges into the arena of the battlefield. midway between the two forces he stands, a conscious tiny point of sentient awareness and of light. around him and in him and through him the energies of the two rays pour and conflict. gradually, as the battle continues to rage, he becomes a more active factor, and drops the attitude of the detached and uninterested onlooker. when he is definitely aware of the issues involved, and definitely throws the weight of his influence, desires, and mind on to the side of the soul, he can take

ced from, and yet inclusive of, form is the life of the blessed ones. it ends with the wonderful injunction "therefore be full of joy, o pilgrim on the way towards enlightened being, for gain and loss are one; darkness and light eternally reveal the true; love and desire eternally invoke the life. naught disappears but pain. nothing remains but bliss, the bliss of knowledge true, of contact real, of light divine, the way to god" such is the true goal, as yet unrealisable by us. what is it that we are endeavoring to do? we are treading the way of release, and on that way, all drops from our hands; everything is taken away, and detachment from the world of phenomenal life and of individuality is inevitably forced upon us. we are treading the way of loneliness, and must learn eventually that

or into the light sublime" ray six "the blessed one caught the vision of the way, and followed the way without discretion. fury characterised his efforts. the way led down into the world of dual life. between the pairs of opposites, he took his stand, and as he swung pendent between them, fleeting glimpses of the goal shone forth. he swung in mid-heaven. he sought to swing into that radiant place of light, where stood the door upon the higher way. but ever he swung between the pairs of opposites. he spoke at last within himself 'i cannot seem to find the way. i try this way, and tread with force that way, and always with the keenest wish. i try all ways. what shall i do to find the way? a cry went forth. it seemed to come from deep within his heart 'tread thou, o pilgrim on the way of sens

volume ii: esoteric psychology ii copyright 1998 lucis trust mind, to serve that plan" ray four "the angel of the presence stands in his beauty rare upon the lighted way. the glow of the presence pours throughout the field of combat and ends, in peace, the strife. the warrior stands revealed. his work is done. back to back, the angel and the warrior stand, their auras meeting in a radiant sphere of light. the two are one. the voice goes forth 'harmony is restored and the beauty of the lord of love shines forth. such is the plan. thus is the whole revealed. the higher and the lower meet; form and the formless merge and blend, and know themselves as one. in harmony with all united souls, i serve the plan" ray five "the angel of the presence serves the three the one above, the one below, and

etimes esoterically called. thus the first half of the "bridge, the antaskarana, is constructed. by the time the third initiation is undergone, this way is completed, and the initiate can "pass to higher worlds at will, leaving the lower worlds far behind; or he can come again and pass upon the way that leads from dark to light, from light to dark, and from the under, lower worlds into the realms of light. thus the two are one, and the first great unison upon the path of return is complete. a second- 43- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust stage of the way has then to be trodden, leading to a second union of still greater importance in that it leads to complete liberation from the three worlds. it must be remembered that the soul, in i

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

hierarchy and in the existence of christ and his disciples, the masters, may receive such an impetus that many more will attempt to tread the way and join the great number of aspirants in every country who are seeking to tread the path by becoming the path itself. october 1943 alice a. bailey the great invocations- 5- discipleship in the new age- volume i copyright 1998 lucis trust let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. 1935 let the lord of liberation issue forth. let him bring succour to the sons of men. let the r

w arrived. let it be spread abroad, o mighty one. let light and love and power and death fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one, and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth- 6- discipleship in the new age- volume i copyright 1998 lucis trust from the centre where the will of god is known let purpose guide the little wills of men the purpose whic

warrant it contact with one of the masters. record this in an impartial way, preserving the scientific attitude and seeking ever a practical explanation before accepting a mystical one. a spirit of agnosticism (not of atheism) is of real value to the beginner and preserves him from the snares of the world illusion and of lower psychism. 2. any illumination which may come to you, throwing a flood of light upon a problem and revealing the way that you or the group should go. any intuition which corroborated by the reason carries one forward into knowledge and evokes the wisdom of the soul and its registration by the brain, via the mind. 3. any telepathic happenings between you and your fellow disciples. this telepathic interplay should be cultivated but it must be most carefully checked and

ther type of energy is brought into play, producing another type of inter-relation and communication. this communication is between the plane which is the plane of illumination and pure reason (the buddhic plane) and the plane of illusion and glamour, which is the astral plane. the trained observers are asked to remember that their great task is to dispel the world illusion through the pouring in of light. when there are a sufficient number of groups, working along these lines, there will be found upon the physical plane certain channels of communication which will act as the mediators between the world of light and the world of illusion. they will be transmitters of that form of energy which will break up the existing glamours and illusions, and so dissipate the ancient deceptive thoughtf

pyright 1998 lucis trust which will work out into manifestation in specific ways. energy has always been manipulated by the hierarchy and distributed in the world of men. i refer to the energies used in relation to the awakening of the human consciousness, to the integration of the world of souls with the world of men; i refer to the activities whereby the human kingdom can become a great station of light and a powerhouse of spiritual force, distributing it to the other kingdoms in nature. the statement is of vital importance; it expresses our immediate objectives and the nature of the field of service in which you as a group and not as individuals can function. this manipulation of energies has (for centuries) been carried forward by us but its effects have only been registered unconsciou

ALICE A BAILEY13 PROBLEMS OF HUMANITY

alistic point of view but also from the purely selfish angle. some day the principles of cooperation and of sharing will be substituted for those of possessive greed and competition. this is the inevitable next step ahead for humanity one for which the entire evolutionary process has prepared mankind. it was selfishness and self-interest which prevented several nations from siding with the forces of light; they preserved a selfish neutrality and lengthened the war by years. is it not possible that when germany first marched into poland and when france and great britain consequently declared war upon germany, if the entire civilized world of nations (without exception) had likewise declared war and banded together for the defeat of the aggressor, the war would not have lasted as long as it

of which it is a part. this later involves also the taking of those steps which would enable it to enrich the whole world with its own individual contribution. these two activities national and international must proceed side by side with the emphasis upon the work of practical christianity, and not by dominant theologies and subtly imposed church controls. from the angle of the spiritual forces of light, the immediate world process should include: 1. the impending crisis of freedom. this involves free elections in all countries to determine the type of government, the national boundaries (where that problem exists) and a plebiscite of the people to determine their nationalities and loyalties. 2. the cleaning up process carried on in all the nations without any exception whatever so that

pen when the antagonism between the white people and the black races is ended; between the two of them goodwill must be demonstrated. right human relations must be firmly established between the emerging negro empire and the rest of the world; the new ideals and the new world trends must be fostered in the receptive negro consciousness and in this way "darkest africa" will become a radiant centre of light, ready for self-government and expressing true freedom. increasingly these negro races will forsake their emotional reaction to circumstances and events, and meet all that transpires with a mental grasp and an intuitive perception which will put them on a par and perhaps ahead of the many who today condition the environment and the circumstances of the negro. we might express the possibil

ce today is flowering through knowledge and science; it has, however, not yet unfolded on any large scale its latent beauty of wisdom; love today is only just beginning to engross human attention; its lowest aspect, goodwill, is only now being recognized as a divine energy and is still a theory and a hope. the buddha came embodying in himself the divine quality of wisdom; he was the manifestation of light, and the teacher of the way of enlightenment. he demonstrated in himself the processes of illumination and became "the illumined one. light, wisdom, reason, as divine yet human attributes, were focussed in the buddha. he challenged the people to tread the path of illumination of which wisdom, mental perception and the intuition are aspects. then came the next great teacher, the christ. he

, as divine yet human attributes, were focussed in the buddha. he challenged the people to tread the path of illumination of which wisdom, mental perception and the intuition are aspects. then came the next great teacher, the christ. he embodied in himself a still greater divine principle greater than the mind, that of love; yet at the same time, he embraced within himself all that the buddha had of light. christ was the expression of both light and love. christ also brought to human attention three deeply necessary concepts- 87- problems of humanity copyright 1998 lucis trust 1. the extreme value of the individual son of god and the necessity for intense spiritual effort. 2. the opportunity, presented to humanity, to take a great step forward and undergo the new birth. 3. the method where

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

the christ, just as the full moon of may is that of the buddha. it was not easy to translate these ancient phrases (so ancient that they are without date or background of any kind) into modern words, but it has been done, and the great invocation, which may eventually become the world prayer, was pronounced by him and taken down by his disciples. it has been translated as follows: from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race

the circumstances of his return are only symbolically related in the world scriptures; this may produce a vital change in the preconceived ideas of humanity. 4. that the major required preparation is a world at peace; however, that peace must be based on an educated goodwill, which will lead inevitably to right human relations, and, therefore, to the establishment (figuratively speaking) of lines of light between nation and nation, religion and religion, group and group and man and man. if we can succeed in presenting these four ideas to the world at large, and thus in overcoming the intelligent criticism that all that is said is too vague, prophetic, and visionary, we shall have done much. it is possible surely that the ancient truism that "the mind is the slayer of the real" may be funda

ation is implemented and humanity is enabled, each successive age, to take its next step forward along the path of evolution closer to god and that divine centre in which the will of the one "in whom we live and move and have our being (as st. paul expressed it in acts xvii.28) is focussed, understood and directed. we have touched upon the mission of two of these avatars the buddha, the messenger of light for the east, and the christ, the messenger of love for the west and their work for the entire world; we have also considered the unique opportunity with which christ is today faced and the response he made in 1945 when he signified his intention to reappear and gave the great invocation to us as an aid in the preparatory work with which we are immediately confronted. it would seem approp

ith humanity, via the christ and the assembled, attentive hierarchy. he acts in this way as an agent bringing about relationship between the "centre where the will of god is known" and the "centre which we call the race of men" these two descriptive phrases are used advisedly because all the work now being done by these two great sons of god is concerned with the distribution of energy the energy of light and the energy of love. it is through the triangle- 51- the reappearance of the christ copyright 1998 lucis trust earlier mentioned, that the energy of will eventually will be distributed and one of these divine distributors is the buddha. actually the work of the buddha for humanity is nearly over, and his long alliance with the race of men has nearly come to an end. the moment that the

mind, nor its recording agent, the brain, were able to from the angle of their evolutionary development. when the searchlight of the mind is penetrating slowly into hitherto unrecognised aspects of the divine mind, when the magnetic qualities of the heart are awakening and becoming sensitively responsive to both the other aspects, then the man becomes able to function in the new unfolding realms of light, love and service. he is initiate- 69- the reappearance of the christ copyright 1998 lucis trust these are the mysteries with which the christ will deal; his acknowledged presence with us and the presence of his disciples will make possible a far more rapid development than would otherwise be the case. the stimulation of the objective hierarchy will be increasingly potent and the aquarian

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

s effects of predisposing causes. only twice before in the history of mankind has this shamballa energy made its appearance and caused its presence to be felt through the tremendous changes which were brought about: 1. when the first great human crisis occurred at the time of the individualisation of man in ancient lemuria. 2. at the time of the great struggle in atlantean days between the "lords of light and the lords of material expression" this little known divine energy now streams out from the holy centre. it embodies in itself the energy which lies behind the world crisis of the moment. it is the will of god to produce certain radical and momentous changes in the consciousness of the race which will completely alter man's attitude to life and his grasp of the spiritual, esoteric and

rmed by her soul ray of love into just and intelligent world service, then she will give to the world the pattern of that true government which is the genius of the soul quality of the british. if the idealism of the united states of america can be illumined by the law of love and not by personality self-expression, then the pattern which underlies the structure of the states may be seen in lines of light and we shall look for future racial light instead of the many separative national lines. at present it is the personality ray of the united states which controls. a close study of that for which each nation stands will be most revealing and their pattern will emerge a pattern of personality selfishness or a pattern of soul goals. italy has a sixth ray soul and hence her devotion to her pa

ty and soul rays and this is a fact of vital import to the esotericist and something as yet little known or intelligently realised. what i give you, therefore, under this point is new exoterically; attention will have to be paid to the information either as it comes from me or from other sources if there is to be real understanding of the situation and therefore useful cooperation with the forces of light. i will give you here the present personality influences of the nations, indicated by their governing signs of the zodiac, trusting that you will give due thought to what i impart and assuring you that they are of vital significance at this time, particularly if you compare them with what i gave you anent the rays of the nations in the first volume of a treatise on the seven rays. i would

ess of the initiate-entity becomes apparent; a few again are purely embryonic. thus the extreme difficulty of the science becomes increasingly apparent. there is, however, no need for discouragement, for this is a science, subject to moments of intense illumination when the intuition will suddenly reveal determining laws and when the capacity to think abstractly and synthetically will pour floods of light upon the most difficult and complex of problems. when the world again settles down to a cycle of peace and with opportunity for further conscious unfoldment, it will be found that that embryonic factor which we call the intuition will flower forth into as recognisable an expression of human consciousness as the present intellectual grasp and mental perception of the race. until this time

e, are very largely- 42- the destiny of the nations copyright 1998 lucis trust victims and should be just as easily guided into right ways as they have been, at present, guided into their present activities. they did, however, provide a good medium through which the ancient atlantean conflict could be precipitated and brought to the surface, and the ancient feud between materialism and the forces of light be finally resolved for this particular world cycle. germany is mediumistic, as was its dictator, as i have earlier indicated; it is the aries-leo influences which produced the dictator. the piscean personality of germany (which is the sign governing mediumship) accounts for the apparently fluid grasp of essentials and the inability of its people and ruling government to stand by pledges

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

o apply to yourselves that discipline which will work out in your life as love, light and understanding. when the theory is grasped and the right adjustments are made and when the needed work is done, the personality then becomes magnetic, whilst the brain cells around the pineal gland, which have hitherto been dormant, become awakened and vibrant. the nucleus of every cell in the body is a point of light, and when the light of the intuition is sensed, it is this cell-light which will immediately respond. the continuance of the inflow of the light of the intuition will draw forth, esoterically speaking, into the light of day every cell which is so constituted that it will respond. ii. the mode of awakening the intuition there are many ways in which the intuition can be drawn into activity

is the word i seek to use) in which the majority of human beings seem always to live. the dweller on the threshold is illusion-glamour-maya, as realised by the physical brain and recognised as that which must be overcome. it is the bewildering thoughtform with which the disciple is confronted, when he seeks to pierce through the accumulated glamour of the ages and find his true home in the place of light. the above are necessarily only generalisations, and the result also of the activity of the analytical mind, but they serve to embody a part of the problem in words and to convey to your minds a definite thoughtform of what we shall later discuss in detail. as to the causes of this world condition, what can i say, brother of mine, which will convey meaning to your minds? the cause lies fa

he reaction at this time, through the stress of circumstances, is bringing about a more spiritual understanding and a reorganisation of human values, and this is part of the process whereby a vital part of the world glamour may be dissipated if only all men of goodwill within the world aura adhere to their appointed task. when the buddha was on earth and achieved illumination, he "let in" a flood of light upon the world problem through his enunciation of the four noble truths. his body of disciples and his nine hundred arhats formulated those four great truths into a structure of dogma and doctrine that by the power of collective thought has greatly helped in the attack upon the world illusion. today the christ is carrying forward the same great task and in the spiritual significance of hi

h misunderstood subject of the aura: search out what is said in my books and in the writings extant in any good occult library. i seek no copying out of paragraphs but a formulation of your knowledge so that you can answer clearly questions which might be asked. the following three questions are basic: 1. what is the aura and how does it come into existence? 2. how can the aura be made the medium of light, and the light which should shine through it be- 22- glamour: a world problem copyright 1998 lucis trust intensified? 3. have you noticed what is the effect which your own individual aura is making upon your environment and how can you improve that effect? this will enable you to make practical application of that which i seek to teach you. forget not that as you look out upon the world a

. have i reached the point where i can recognise my peculiar dweller on the threshold, and can i state what form it takes? that you may indeed as individuals and also as a group learn the meaning of true self- knowledge and so learn to stand in spiritual being, increasingly free from glamour and illusion, is the prayer of your friend and brother who has fought his way through to a greater measure of light. during the past six months, four members of this group of students have been fighting glamour in their own individual lives, and for the most part successfully. i make reference to this because in an experimental group such as this, it is well to anticipate such a situation; such wrestling will naturally occur, because only that which is experimentally known becomes a true content of the

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

iasm and devotion; seek to express that love in every possible way upon the physical plane, upon the levels of emotion, and through right thought. let the love of the soul sweep through all like a regenerating force. 2. the force of mind. this is the illuminating energy which "lights the way" of an idea or form to be transmitted and received. forget not that light is subtle substance. upon a beam of light can the energy of the mind materialise. this is one of the most important statements made in connection with the science of telepathy. the success of this is dependent upon the alignment of the bodies of the transmitter and the recipient. the double line of contact must be that of mental energy and brain electrical energy. the magnetic power of love to attract attention, to produce alignm

eivers are so anxious to receive correctly that through their very intensity they counteract their own efforts. a casual and "don't care" spirit and a close attentiveness to the inner "picturing faculty" will net better results than any violent and strong desire and effort to see the symbol and to contact the mind of the sender. the brain should register a reflection of the mind content. if a ray of light is met by an outgoing force from the receiver's mind or a powerfully emitted thoughtform, it can be prevented from reaching the mind. however, a transmitter with more expert training can overcome this barrier. much of the trouble will be found to be based on the emitted thoughtforms, or in the rush of ill-regulated mental energy or brain radiation which negates efforts. therefore a quiet

s is upon the mental plane. he is no longer controlled by the astral nature; he is successfully constructing the antahkarana along which the higher impressions can flow; he learns not to dissipate this inflow but to accumulate within the aura (with which he has surrounded himself) the knowledge and the wisdom which he realises his service to his fellowmen requires. a disciple is a magnetic centre of light and knowledge just in so far as the magnetic aura is held by him in a state of receptivity. it is then constantly invocative of the higher range of impressions; it can be evoked and set into "distributing activity" by that which is lower and which is demanding aid. the disciple therefore, in due time, becomes a tiny or minute correspondence of the hierarchy invocative as it is to shamball

gendered becomes increasingly sensitive to these spiritual inflowing impressions, and also increasingly sensitive to that which he evokes from his surrounding physical environment and from humanity. he becomes a power station en rapport with the hierarchy and he receives and distributes (in response to the evocative call of humanity and human need) the energy received. he also becomes a "receiver of light" and of spiritual illumination, and a distributor of light in the dark places of the world and into human hearts. he is, therefore, an invocative and evocative centre for use by the hierarchy in the three worlds of human evolution. xiv. higher aspects of relationship the word telepathy has been used primarily to cover the many phases of mental contact and the exchange of thought without t

ence of the basic existing unity, that the new world prayer was given to men and its use on a world-wide scale inaugurated. elsewhere*(12) i have told you of the origin and the impulsing of the great invocation. here i am simply placing it before you as a fitting conclusion to this portion of my labour of love in the presentation of truth, and as a possible starting point in yours. from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god- 78- telepathy and the etheric vehicle copyright 1998 lucis trust let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which

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

, and has not laid the emphasis upon the great energies and their source. these sources are ultimately responsible for the manifestation of the specific. this position and presentation of truth must be altered- 6- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust in esoteric astrology we are, therefore, dealing with the life and lives which inform the "points of light" within the universal life. constellations, solar systems, planets, kingdoms in nature and microscopic man are all of them the result of the activity and the manifestation of energy of certain lives whose cycle of expression and whose infinite purposes lie outside the comprehension of the most advanced and illumined minds on our planet. the next point for each of you to grasp is the fact

t might be stated that the disciple has to become consciously aware of the planetary influences and begin to use them for the carrying out of soul purpose. the initiate has to be aware of the zodiacal influences which emanate from outside of the solar system altogether. these can be recognised as a. a vibration, registered in one or other of the seven centres. b. a revelation of a particular type of light, conveying a specific colour to the initiate. c. a peculiar note. d. a directional sound. the whole story of the zodiac can be picturesquely yet accurately summed up in the following statement: there are three books which the three types of human beings study and from which they learn- 14- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. the book

e. 2. two of the other non-sacred planets mars and pluto function in connection with the sacral centre (mars) and the solar plexus (pluto. this latter planet becomes active in the life of the man who is "becoming alive in the higher sense, his lower nature passes into the smoke and darkness of pluto, who governs the lesser burning ground, in order that the man may live in truth in the higher land of light" 3. the sun (standing here for vulcan, which is a sacred planet) governs a centre in the front of the throat which is related to the para-thyroids and not to the thyroid gland, which is related to the throat centre. this centre in the front of the throat falls into disuse as the creative period of throat activity begins. it acts as a "mediator" between the higher and the lower creative or

s we will follow man from sign to sign as he in travail and pain forges the equipment and develops painfully the mechanism which will enable him to arrive at a major moment of crisis in his cyclic life wherein he will begin to free himself from the path of the great illusion along which he has travelled for aeons from aries to taurus, via pisces and reversing himself will begin to travel the path of light from aries to pisces, via taurus. this changing experience is expressed for us most beautifully in the sixth section of the old commentary "the cross of many changes (the mutable cross. a.a.b) continues with its whirling, carrying crucified thereon the form of a man in whom is found the seed of all illusion. but, from the cross whereon he has been slain e'en though he knew it not the man

iations. we must not infer from this that when the fire is centred in one triangle it is not demonstrating in others. once the fire has free- 54- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust passage along any triangle it flames continuously, but always there is one triangle more radiant and luminous than the others, and it is from these glowing triangles of light, issuing from wheels and vortices of fire, that the clairvoyant and the teachers of the race can appraise a man's position in the scheme of things, and judge of his attainment. at the culmination of life experience, and when man has reached his goal, each triangle is a radiant path of fire, and each centre a wheel of living fiery force rotating at terrific speed; the centre at this stage

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

students have been with us twenty years or more. they have faithfully done their work and are definitely getting results. later we hope to develop certain groups that will use some of the techniques with which the tibetan has dealt in what will probably be his outstanding work, a treatise on the seven rays. there he elaborates a new school of healing. he gives the technique for building the path of light between soul and spirit, just as man has created a path between himself and the soul. he emphasises, also, the new esoteric astrology which deals with the purpose of the soul and the way which the disciple must tread. he also gives the fourteen rules which initiates have to follow, and this treatise in five volumes is, therefore, a complete compendium of the spiritual life and presents th

ingness to take sides with brotherly love, forgetting the words of the christ that "he who is not with me is against me" let me repeat what i have oft said before. the hierarchy and all its members, including myself, love humanity but they will not endorse evil, aggression, cruelty and the imprisoning of the human soul. they stand for liberty, for opportunity for all to move forward along the way of light, for human welfare without discrimination, for kindness and the right of every man to think for himself, to speak and to work. necessarily they cannot, therefore, endorse the nations or the people in any nation who are against human freedom and happiness. in their love and their grasp of circumstance, they know that in a later life or lives the majority of those who are now the enemies of

and application of this fundamental truth. the attitude which the arcane school student is encouraged to develop is best summed up in the following lines which constitute the blueprint upon which he is asked to pattern his life "the souls of men are one and i am one with them. i seek to love, not hate; i seek to serve and not exact due service; i seek to heal, not hurt. let pain bring due reward of light and love- 171- the unfinished autobiography copyright 1998 lucis trust let the soul control the outer form and life and all events, and bring to light the love that underlies the happenings of the time. let vision come and insight. let the future stand revealed. let inner union demonstrate and outer cleavages be gone. let love prevail. let all men love" v. in the arcane school, no claims

us arguments with the students they supervise. we seek only to indicate the common goal, the universal field of service and the ancient methods whereby human beings can pass from the unreal to the real. it is true that during the war (1914-1945) the arcane school officially aligned itself with the purpose of the allied nations and took a firm stand against the nations who were fighting the forces of light; that was in no way a political move but was based upon the spiritual conviction that the purpose of the axis powers was contrary to the plan of god, that it was in opposition to the spiritual hierarchy of the planet and the general good and welfare of humanity. the axis policy was based on the wickedness of separation and hate. this decision on our part not to hold a neutral position was

through human beings, who are in truth the sons of god (if the words of christ and all the world teachers mean anything) the three divine aspects knowledge, love and will can be expressed. 4. that there is only one divine life, expressing itself through the multiplicity of forms in all the kingdoms of nature, and that the sons of men are, therefore, one. 5. that within each human being is a point of light, a spark of the one flame. this, we believe, is the soul, the second aspect of divinity and that of which paul spoke when he referred to "christ in you, the hope of glory" it is the demonstration of the divine livingness in each person which is our goal, and discipleship is a step upon the way to that attainment. 6. that an ultimate perfection (though relative in nature) is possible for t

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

l man and serves to put that spiritual entity en rapport with the response apparatus of the planetary logos, the life in which we live and move and have our being. 2. the etheric body, which has one main objective. this is to vitalise and energise the physical body and thus integrate it into the energy body of the earth and of the solar system. it is a web of energy streams, of lines of force and of light. it constitutes part of the vast network of energies which underlies all forms whether great or small (microcosmic or macrocosmic. along these lines of energy the cosmic forces flow, as the blood flows through the veins and arteries. this constant, individual human, planetary and solar circulation of life-forces through the etheric bodies of all forms is the basis of all manifested life

tanding, can grasp. the whole intent, as it lies hid in the mind of god, may be very different to what man may conceive today, and cosmic evil and cosmic good, reduced to terminologies, may lose their significance altogether, and are only to be seen through the glamour and the illusion with which man surrounds all things. the best minds of this age are only just beginning to see the first dim ray of light which is piercing this glamour, and serving first of all to reveal the fact of illusion. through- 7- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the light thus cast, the following truth may stand revealed to those who have the expectant attitude and the open mind: deity itself is on the road towards perfection. the implications of that statement ar

agents of destruction and are performing a definite office and duty in the great scheme of things at present. the intent is for men to die, as every man has to die, at the demand of this own soul. when man has reached a higher stage in evolution, with deliberation and definite choice of time, he will consciously withdraw from his physical body. it will be left silent and empty of the soul; devoid of light, yet sound and whole: it will then disintegrate, under the natural process, and its constituent atoms will pass back into "the pool of waiting units" until they are again required for the use of incarnating souls. again, on the subjective side of life, the process is repeated, but many have already learnt to withdraw from the astral body without being subject to that "impact in the fog" w

ent. but always there is a persistent over-shadowing light, from which a stream of lights pours down into the phenomenal man; this can be seen attaching itself in two major localities to the dense inner core of the physical man. these two points of attachment are to be found in the head and in the heart. there can also be seen, dimly at first but with increasing brightness, seven other pale disks of light which are the early evidence of the seven centres. 4. these centres, which constitute the quality aspects and the consciousness aspects, and whose function it is to colour the appearance or outer expression of man and use it as a response apparatus, are (during the evolutionary process) subject to three types of unfoldment. a. that unfoldment which takes place as a physical plane child gr

rone unless he is rapidly becoming the practical mystic or occultist. this is a definite transitional cycle between the mystical attitude and that more definite position which the occultist assumes. i shall not therefore deal with the diseases to which mystics fall heir, except that i would like to point out one interesting fact: the mystic is ever conscious of duality. he is the seeker in search of light, of the soul, of the beloved, of that higher something which he senses as existing and as that which can be found. he strives after recognition of and by the divine: he is the follower of the vision, a disciple of the christ, and this conditions his thinking and his aspiration. he is a devotee and one who loves the apparently unattainable the other than himself. only when he becomes the o

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ult for the modern aryan race to grasp, or even intuit, for with us the mind is beginning to function. their attitude to the deity was equally sensitive, and their religious activities were mystical and devotional, devoid of any mental understanding. they were significantly emotional in reactions to beauty, to the terror evoked by divinity and to the emotional characteristics of god, to the sense of light and to wonder. the mysterious, the sense of awe, the following blindly of some recognised "sensitive" of a higher order than the ordinary human being, and the interpretation of god and nature in terms of feeling-perception these laid the basis of that ancient civilisation and have largely coloured our present racial attitudes, at least- 31- education in the new age copyright 1998 lucis tr

gical equipment, upon certain specific tests, and upon the new form of astrology. i would here make a simple request to the earnest student. ponder on the following four statements: 1. the antahkarana expresses the quality of the magnetism which opens the door into the teaching centre of the great white lodge. 2. the antahkarana is the conscious integrating force. 3. the antahkarana is the medium of light transference. 4. the antahkarana concerns the continuity of man's perception. the process of unfoldment i would like to add to the preceding analogy one more, which will serve to clarify the process of unfoldment in your minds and make the entire theme (from the racial angle) still more clear and definite: general racial development..civilisation..path of purification training of the inte

oup love. the heart of humanity is now open to vitalisation, hence the philanthropic, goodwill and welfare movements of today. 3. it will make possible, eventually, the vitalising of the mind body by the will or sacrifice petals, and this will give awareness of the plan, directed purpose, and group synthesis. the first of these three knowledge petals opened in lemurian times and brought a measure of light to the physical plane consciousness of humanity. the second opened in atlantean times and brought light to the astral plane. and in our race, the aryan, the third petal opened and brought the light of mental knowledge to man. thus was completed (in the three races) the arduous task of vitalising the threefold manifested world (physical, astral, mental, and the energy of intelligence becam

their esoteric research, very great progress will be made. let me give you one simple illustration: war is, factually, a great explosion of energies and forces, generated on the inner planes where the esotericist ought to be working (but is seldom to be found, and finding its dire and catastrophic expression upon the physical plane. this is indicated today by the constant use of the terms "forces of light" and "forces of evil" when the inner, esoteric and predisposing causes of war are discovered through esoteric research, then war and wars will come to an end. this is in the nature of truly esoteric work, but is scorned by present day esotericists who regard themselves as spiritually superior to such affairs and in their ivory tower concentrate on their own development, plus a little phil

cally subjective group; thus the work of that group was focussed and their redeeming activity intensified. all true esoteric activity produces light and illumination; it results in the inherited light of substance being intensified and qualified by the higher light of the soul in the case of humanity consciously functioning. it is therefore possible to define esotericism and its activity in terms of light, but i refrain from doing so because of the vagueness and the mystical application hitherto developed by esotericists in past decades. if esotericists would accept, in its simplest form, the pronouncement of modern science that substance and light are synonymous terms, and would recognise also that the light which they can bring to bear on substance (the application of energy to force) is

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

world aspirant; together to stand with your backs to the light because you comprehend the ancient aphorism which states "he who faces the light and stands within its radiance is blinded to the issues of the world of men; he passes on the lighted way to the great centre of absorption. but he who feels the urge to pass that way, yet loves his brother on the darkened path, revolves upon the pedestal of light and- 11- discipleship in the new age- volume ii copyright 1998 lucis trust turns the other way "he faces towards the dark and then the seven points of light within himself transmit the outward streaming light, and lo! the face of those upon the darkened way receives that light. for them, the way is not so dark. behind the warriors twixt the light and dark blazes the light of hierarchy" i

nd oft you feel alone. there is strength in all of you or i would not have chosen you to serve your fellowmen with me; there is weakness in all of you which can evoke your brothers' strength and thus you will be strong; there is love in all of you but it needs expression, and for that the group exists; there is light in all of you and with that light you serve. as the hierarchy stands as a centre of light and strength to humanity, so do your souls stand to you, and as your master i blend my light with yours and thus increase the efficiency of your service; i blend my love with the love which pours forth from the soul towards each of you, and thus i deepen the relation of love between each and all of you. it is not often that i speak to you in this manner, but in the process of freeing you

his moving forward. in this group experiment which i am undertaking, i propose to change this somewhat and i shall let- 14- discipleship in the new age- volume ii copyright 1998 lucis trust you know which are the hints i give, so that together the group may profit by them, stimulated by each presented idea and thus evoke together the overshadowing soul. this will result, eventually, in an inflow of light from the spiritual triad via the group antahkarana, constructed of the "rainbow bridge" of each disciple. iii. develop in each of you some measure of telepathic rapport to each other, to me, your master, and the hierarchical plan. a master can give no real teaching (by means of stimulation) to his group until there is established by the disciples as individuals a proper relation to each o

me time, i would remark that under the law of occult paradox the seven lords of being (the seven rays) are widely different but remain non-separative. vii. we are also trying the experiment of externalising the ashram. this is an effort which, if successful, will be the prelude to the manifestations of the hierarchy upon earth. this is one of the next intended undertakings, if and when the forces of light have driven the forces of evil and of aggression back to their "dark habitation" as time goes on i will convey information anent the work of the masters' ashrams, their planned externalisation and, eventually, the externalisation of the hierarchy. such, brother of mine, is our appointed task. out of all that might be said or written by me will eventually emerge a treatise on discipleship

les, and through them for the new group of world servers, of which they are a part; another will be for the men and women of goodwill, and through them for the world of thinking men. however, i might state that the background or groundwork of all that you may be asked to do is the triangle work. in the subjective work, the new group of world servers will be peculiarly active, creating the network of light; in the objective work, the men and women of goodwill will bestir themselves, creating the network of goodwill. the function of the new group of world servers is dynamically to "force" the energy of the will-to-good into the world; the average man and woman, responding unconsciously, will express goodwill. disciples, such as you are, must perforce work in both fields, creating and buildin

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

pear in the personal instructions dated august 1942. 9: the externalisation of the hierarchy. 10: the reappearance of the christ. 11: the light of the soul, pages 38, 424-426. 12: telepathy and the etheric vehicle acopyright 1998 lucis trust the externalisation of the hierarchy by alice a. bailey copyright 1957 by lucis trust copyright renewed 1985 lucis trust the great invocations let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. 1935 let the lords of liberation issue forth. let them bring succour to the sons of men. let the

road, o mighty one. let light and love and power and death- 1- copyright 1998 lucis trust fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race

of human vehicles to meet the newly imposed strain and some idea of the problem can be grasped. let it not be forgotten, however, that there is another side to the picture. the inflow of this energy has brought many hundreds of people into a new and deeper spiritual realisation; it has opened a door through which many will pass before long and take their second initiation, and it has let a flood of light into the world a light which will go on increasing for the next thirty years, bringing assurance of immortality and a fresh revelation of the divine potencies in the human being. thus is the new age dawning. access to levels of inspiration, hitherto untouched, has been facilitated. the stimulation of the higher faculties (and this on a large scale) is now possible, and the coordination of

on the seven rays, vol. ii, esoteric psychology, pp. 629-751, which contains the writings from may, 1935, to april, 1938, inclusive) one practical thing also i will ask of you. will you say, each night and morning, with all your heart's desire and with the attention of your mind as well, the following words. their united saying will set up a rhythm and a momentum of great potency. let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. these words sound simple, but the "forces of light" is the name for certain new powers which are

this is one of the tasks of the group. it might be of service to you if i outlined a little more clearly what is the purpose of the new seed groups, in terms of the new age civilisation and culture so that the practical results might be visioned with clarity and some new ideals emerge as to the quality of the coming new world order. the second group, the trained observers, will inaugurate the era of light and of a free control of the astral plane, with its quality of freedom from illusion and glamour. this freedom will be brought about when "right observation" takes the place of the disturbed vision of the present, and glamour will be dissipated through the "right direction" of the light of the soul throughout the plane of illusion. the aquarian age will be predominantly the age of synthes

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

the medium of experience demonstrate the true nature of rhythmic response. subhuman lives express the guna of tamas or of inertia. they work blindly and have no ability to- 2- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust respond consciously to the plan. they are the sumtotal of the "units of inertia" just as the human units are called "the points of light moving within the square" this may have its appeal to masons. this subject of the use or misuse of energy is capable of infinite expansion, and in my other books where i give you more upon the centres i have enlarged upon it. i but seek at this time to give you that which can be of immediate use to students and thus lay the foundation for later work. a close study of the needed transmutat

speaking esoterically and technically, its members (many of them) are "being abstracted from the middle point of holiness and absorbed into the council of the lord" in other words, they are passing onward into higher work and are becoming custodians of the energy of the divine will and not simply the custodians of the energy of love. they will work henceforth as power-units, and not just as units of light. their work becomes dynamic instead of being attractive and magnetic, and is concerned with the life aspect and not just with the soul or consciousness aspect. their places are being taken under the law of ascension by their senior disciples, the initiates in their ashrams, and (under the same great process) the place of these initiates, who are thus being "raised" to more important work

unified rhythm. rule ix. for applicants: let the disciple merge himself within the circle of the other selves. let but one colour blend them and their unity appear. only when the group is known and sensed can energy be wisely emanated. for disciples and initiates: let the group know there are no other selves. let the group know there is no colour, only light; and then let darkness take the place of light, hiding all difference- 14- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust blotting out all form. then at the place of tension, and at that darkest point let the group see a point of clear cold fire, and in the fire (right at its very heart) let the one initiator appear whose star shone forth when the door first was passed. rule x. for appl

r attention to the progressive nature of the esoteric science; it is nowhere better illustrated than in this phrase; nowhere is it more clearly shown and yet, unless the intuition and the sense of correlation are functioning, the idea might escape recognition. in all the teaching given to the aspirant and to the disciple in the early stages of their training, the emphasis has been upon the "point of light" which must be discovered, brought into full illumination, and then so used that the one in whom the light shines becomes a light-bearer in a dark world. this, the aspirant is taught, becomes possible when contact with the soul has been made and the light is found. this is familiar teaching to many and is the essence of the progress to be made by aspirants and disciples in the first part

in to hold that point of tension which will be evocative of the needed "understanding will-to-move forward" along the line of human will-to-good the first phase of the development of the will aspect. it is the higher sublimation of the aspirational stage which- 32- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust precedes the attainment of the "point of light" through contact with the soul. the point of tension is found when the dedicated will of the personality is brought into touch with the will of the spiritual triad. this takes place in three clearly defined stages: 1. the stage wherein the lower will aspect which is focussed in the mental body the will-to-activity of the personality is brought into contact with the higher abstract mind; t

ALICE BAILEY THE LABOURS OF HERCULES

hercules, bidding him keep it sharp and bright "it must divide and cut" said mercury "and with precision and acquired skill must move" and hercules, with joyous words, tendered his thanks. he had yet to prove his boasted skill. with blaring trumpets and the rush of stamping feet the chariot of the sun god flashed. apollo came and with his light and charm cheered hercules, giving him a bow, a bow of light. through nine wide open gates must the disciple pass before he had acquired sufficient skill to draw that bow. it took him all that time to prove himself the archer. yet when the gift was proffered, hercules took it, confident of power, a power as yet unproven. and thus he stood equipped. the gods stood round his teacher, and watched his- 13- the labours of hercules antics and his joy. he

ff. through its use, mercury added to the other gifts bestowed upon hercules that of mental analysis and discrimination. we are told that apollo, the sun god himself, became interested in hercules and pondered what he could give him that would serve him. finally he gave him a bow and arrow, symbolizing the capacity to go straight to the goal; symbol, too, of that piercing illumination, that shaft of light which could irradiate the darkness of his path, when needed. thus equipped, hercules stands ready for the great endeavor. and when all the gifts had been bestowed and he stood with his divine equipment, we read of a most intriguing little detail [26] he went out and cut for himself a club. all these divine gifts were very lovely and wonderful, but as yet he did not know how to use them. h

e time with scorpio; they are closely linked in symbolism. scorpio is 'the monster of darkness, who stings to death, and yet preserves and reproduces, symbolizing not only generation but regeneration. as the latter it is aquila, the eagle, the bird of the sun which has conquered the dark side of scorpio (that adversary that can drag man down lower than the beasts, but when transmuted is the eagle of light, which can exalt above the gods" the celestial ship of the north. vol. i (e. v. straiton. the "eye of the bull" in taurus, the magnificent fixed star, aldebaran, is one of the reasons why this constellation is regarded as conferring illumination. in ancient days it was called the leading star of the heavens, and taurus has always been connected with light and, therefore, with christ, who

ure of the work in taurus is beautifully foretold by the three pictures in the heavens which they present to us. the ancient name of orion was "the three kings, because of the three beautiful stars found in orion's belt. the three kings represent the three divine aspects of will, love and intelligence, and orion, therefore, symbolizes the spirit. the name orion literally means "the breaking forth of light" again and again, as we circle around the zodiac, shall we find appearing what might be called "the spiritual prototype" of hercules; perseus, the coming prince, who slew the medusa, symbol of the great illusion. he is found in aries; orion, whose name means "light, is found in taurus; in scorpio, hercules himself, triumphant and victorious, appears. then we have sagittarius, the archer o

and under the influence of the thought-form of the church during the middle ages, with its many monasteries and convents, believe that for them the celibate state is essential and right, and are puzzled when they find that complexes result. but may it not be that the true celibacy has been expressed for us in the words of christ, when he said "if thine eye be single, thy whole body shall be full of light? may it not be that true celibacy is the refusal of the soul any longer to identify itself with the form? may not the real marriage relation, of which the physical plane relation is but the symbol, be that of the union of the soul and the form, the positive spirit aspect and the negative mother-matter? let the soul be single in its purpose and freed from the thralldom of matter, and then

AN INTRO TO STUDY OF THE KABALAH

efining, to limit, bound and describe, and so creates for his worship a divine personality, his god; and the jew named him--jehovah. by gradual stages of development, each farther from the source, there arise the powers and forces which have received the names of archangels, angels, planetary spirits, and the guardians of man; still farther from god, we obtain the human souls, which are as sparks of light, struck off from the insupportable light of divinity, which have been formulated into egoity to pass through a long series of changes and experiences by which they make the circuit of a universe; they endure every stage of existence, of separation from the divine fountain, to be at last once more indrawn to the godhead, the father, whence they emerged upon a pilgrimage; they follow a regu

is, according to the kabalists, the efficient god of our earth--the greek demiourgos. the other arch-angels are according to macgregor mathers, ratziel, tzaphkiel, tzadquiel, kamael, michael, haniel, raphael, gabriel, and sandalphon. in the third world of yetzirah are the ten hosts of angelic beings, a separate class for each sephira; they are intelligent incorporeal beings, clothed in a garment of light, and are set over the several heavenly bodies, the planets, over the elemental forces, and over seasons, times, etc; they are the officers of the great arch-angels. the hosts of angels of the sephiroth are chaioth ha kodesh, auphanim, arelim, chashmalim, seraphim, melakim, elohim, beni elohim, cherubim, and tenthly the ishim who are the beatified souls of men and women. the fourth world o

ANALYSIS OF THE 5 6 INITIATION

e of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of hyha. this is, the divine name of rtk. the descent of the light from rtk to twklm formulates the flaming sword and descendeth fro

ted can perceive. ankh (crux ansata) the ankhs (crux ansata) held by the chief officers are held by the rtk band. this alludes that it is to rtk alone we must hold fast, and that only in total surrender unto the light will the light descend (the left hand is the hand in which the ankh is held, the passive hand. with the right hand we project the light and the chiefs hold symbols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient plus caput and

in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue forth because osiris hath risen and isis shines forth a new creation. this higher rose cross in the center of the rose cross of divine light is the mystery of the higher genius descending into the rtk of man, and the lower genius is now established in trapt. in harmony, one reflects the other. the wands of th

am: b in f: the thoth wand held by isis. a in e: the osiris wand held by horus. c in b: the isis wand held by osiris. the three wands combined have a total of twenty-eight bands; twenty-eight equals ]j. these letters equal the word "power" in hebrew. 28=2+8=10=1, unity. power and unity are akin, in that as our order remains in a state of unity under the light, it shall act as a power for the will of light. the globe of the chief adept wand is the light, the phoenix is the life, the lotus is love. light, life, and love are displayed within the three wands of the chiefs of the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, the phoenix wand, rules over by the kerubic workings under the everlast

ght" entrance into the vault all face east. the chief adept opens the door of the vault, and the three chiefs formulate a triangle by their positions in the vault. by joining the wands above and the ankhs below, they formulate a pyramid. the three chiefs form the four-sided tetrahedron. the pyramid is actually 4x3=12=hva. the lvx sign and analysis of the keyword is given. this expresses the unity of light in its differentiated forms. first point of the 5=6 ceremony the whole intent of the 5=6 initiation is to unite the candidate with osiris. osiris is represented by the chief adept except when he taketh his wand and ankh and proceedeth to give the candidate instruction. then the chief is isis who is the revealer of the mysteries. the chief does not appear in the first point. he is slain an

APOCALYPSE MOSES

e angel of humanity came to her, and raised her up and said 'rise up, eve (from thy penitence, for behold, adam thy husband hath gone out of his body. 4 rise up and behold his spirit borne aloft to his maker' chapter 33. 1 and eve rose up and wiped off her tears with her hand, and the angel saith to her' lift up thyself from the earth' 2 and she gazed steadfastly into heaven, and beheld a chariot of light, borne by four bright eagles (and) it were impossible for any man born of woman to tell the glory of them or behold their face 3 -and angels going before the chariot- and when they came to the place where your father adam was, the chariot halted and the seraphim. 4 and i beheld golden censers, between your father and the chariot, and all the angels with censers and frankincense came in ha

and by at the prayers for thy father adam' chapter 36. 1 and seth telleth his mother, that they are the sun and moon and themselves fall down and pray on behalf of my father adam. 2 eve saith to him 'and where is their light and why have they taken on such a black appearance' 3 and seth answereth her 'the light hath not left them, but they cannot shine before the light of the universe, the father of light; and on this account their light hath been hidden from them. chapter 37. 1 now while seth was saying this to his mother, lo, an angel blew the trumpet, and there stood up all the angels (and they were) lying on their faces, and they cried aloud in an awful voice and said: 2 'blessed (be) the glory of the lord from the works of his making, for he hath pitied adam the creature of his hands'

APOCRYPHON OF JOHN

spirit; it is the forethought, which barbelo, and the thought, and the foreknowledge, and the indestructibility, and the eternal life, and the truth. this is the androgynous pentad of the aeons, which is the decad of the aeons, which is the father "and he looked at barbelo with the pure light which surrounds the invisible spirit, and (with) his spark, and she conceived from him. he begot a spark of light with a light resembling blessedness. but it does not equal his greatness. this was an only-begotten child of the mother-father which had come forth; it is the only offspring, the only-begotten one of the father, the pure light "and the invisible, virginal spirit rejoiced over the light which came forth, that which was brought forth first by the first power of his forethought, which is bar

image may become a light for us' and they created by means of their respective powers in correspondence with the characteristics which were given. and each authority supplied a characteristic in the form of the image which he had seen in its natural (form. he created a being according to the likeness of the first, perfect man. and they said 'let us call him adam, that his name may become a power of light for us "and the powers began: the first one, goodness, created a bone-soul; and the second, foreknowledge, created a sinew-soul; the third, divinity, created a flesh-soul; and the fourth, the lordship, created a marrow-soul; the fifth, kingdom created a blood-soul; the sixth, envy, created a skin-soul; the seventh, understanding, created a hair-soul. and the multitude of the angels attend

. and they will be kept for the day on which those who have blasphemed the spirit will be tortured, and they will be punished with eternal punishment" and i said "lord, from where did the counterfeit spirit come" then he said to me "the mother-father, who is rich in mercy, the holy spirit in every way, the one who is merciful and who sympathizes with you (pl, i.e, the epinoia of the foreknowledge of light, he raised up the offspring of the perfect race and its thinking and the eternal light of man. when the chief archon realized that they were exalted above him in the height- and they surpass him in thinking- then he wanted to seize their thought, not knowing that they surpassed him in thinking, and that he will not be able to seize them "he made a plan with his authorities, which are his

again i returned for the second time, and i went about. i came forth from those who belong to the light, which is i, the remembrance of the pronoia. i entered into the midst of darkness and the inside of hades, since i was seeking (to accomplish) my task. and the foundations of chaos shook, that they might fall down upon those who are in chaos and might destroy them. and again i ran up to my root of light, lest they be destroyed before the time "still for a third time i went- i am the light which exists in the light, i am the remembrance of the pronoia- that i might enter into the midst of darkness and the inside of hades. and i filled my face with the light of the completion of their aeon. and i entered into the midst of their prison, which is the prison of the body. and i said 'he who he

ARADIA GOSPEL OF THE WITCHES

ly than i knew, pardon me, i beg thee, and rescueme from this trouble! and if, as i well ween, thou art a witch, and if i, by becoming a wizard, may befreed from my trials and troubles, then i pray thee teach me how it may be done, so that i may winthe young lady, since i now see that she is of thy kind, and that i must be of it to be worthy of her.then gianni saw the old woman sweep like a flash of light from a lantern up from the ground, and,touching him, bore him away from the ladder, when lo! the light was a cat, who had been anon thewitch, and she said: thou wilt soon set forth on a long journey, and in thy way wilt find a wretched worn-out horse, whenthou must say: fata diana! fata diana! fata diana!io vi scongiurodi dare un po di bene,a quella povera bestia!e poi si troverauna gross

ierarchy, and the like, there is always an effort to regard woman as the fully equal, which meansthe superior sex. thus in the extraordinary war of conflicting elements, strange schools of sorcery,neo-platonism, cabala, heretic christianity, gnosticism, persian magism and dualism, with theremains of old greek and egyptian theologies in the third and fourth centuries at alexandria, and inthe house of light of cairo in the ninth, the equality of woman was a prominent doctrine. it wassophia or helena, the enfranchised, who was then the true christ who was to save mankind. page 64 the supper of the witches, the cakes of meal, salt, and honey, in the form of crescent moons, areknown to every classical scholar. the moon or horn-shaped cakes are still common. i have eaten ofthem this very day, an

altra,nellaltra mondo voi starete bene,e gli altri male. page 8 aradiaor thegospel of the witcheschapter i.how diana gave birth to aradia (herodias).it is diana! lo!she rises crescented. keats endymion.make more brightthe star queens crescent on her marriage night. ibid.this is the gospel (vangelo) of the witches:diana greatly loved her brother lucifer, the god of the sun and of the moon, the god of light(splendor, who was so proud of his beauty, and who for his pride was driven from paradise.diana had by her brother a daughter, to whom they gave the name of aradia (i.e.herodias).in those days there were on earth many rich and many poor.the rich made slaves of all the poor.in those days were many slaves who were cruelly treated; in every palace tortures, in every castleprisoners.many slave

BEHOLDERS OF NIGHT

f the public essence of witchcraft to be a watered-down, sometimes spiritually impotent off shoot of christianity, which seemed to plague much of all western culture. in our primal selves, the forgotten areas deep within the mind, from which christianity could not pervert, leviathan guarded the gateway, and soon lilith and samael again emerged from the light of azazel, called lucifer, the bringer of light. that the challenge of the initiate to the adept is the very self, that the dark wells of the watchers were guarded by our own demons and angels, and that we must unite the worlds to create the ecstasy of the self. the left hand path itself is the path of disunion from the natural order or objective universe. witches, are considered wise unto their very name, which indicates and objective

n is relative to darkness in that the initiate moves through the chthonic realms of the earth (satanas or mephistopheles, or the demonium of the earth, from which one then rises through the higher octaves of saturn (lucifer. within a sabbatic sense, the arcanum of lucifer is presented in the dual essence of self-liberation, isolation and transformation. just as lucifer/azazel fell from the sphere of light to the darkness of the earth, shall a new knowledge be gained in the exploration of the chthonic realms of the psyche. from tasting and knowing the darkness shall the light be controlled and mastered unto the self. one of the specific focuses of the sabbatic path is one rising to acknowledge that the only god is the self, from which all other god and goddess find their existence in, it is

hriman) to call upon darkness. ahriman was probably in this sense, one of the first vampyre forms of ancient history. while similar to other fallen angels such as azazel/iblis or lucifer, there is a strong separation of ahriman from such fire djinn. the reason for this is that ahriman is of death and shade, a black flame of essence hidden by the cloak of darkness. iblis/azazel/lucifer is an angel of light, self-liberation and illumination of knowledge (gnosis. in this however, do not dismiss the forces of darkness, they are essential to ones own individual initiation and growth. it is in the darkness that the roots give the nourishment for the tree to reach for the sun. ahriman is thus a form of the vampyre, the shadow which grows in the darkness and solitude of psychic seclusion, isolatio

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

there are one hundred dge slong [fully ordained monks] lifting their rattling-staffs, and one hundred black-hat magicians wielding their demon-daggers; one hundred women shake out their hair, and one hundred men brandish their swords and shields.233 de nebesky-wojkowitz also states that all of pehar s retinue and entourage are mere manifestations of himself, their forms originating from the rays of light that radiate from his body; this is an ability shared by tsiu marpo. likewise, pehar can reabsorb these manifestations 230 see de nebesky-wojkowitz 1998, p. 107. 231 this imagery agrees with de nebesky-wojkowitz s claim that deities possessing an oracle originate from the seed syllable on the shied that hangs from the oracle s chest, as described above. 232 de nebesky-wojkowitz 1998, pp

, due to their homophonic nature. 170 c. s.dhana of violence demon offerings (320.1-322.6) thus called "the s.dhana of the violence demons offerings..kin.-script "hr. padmacandhamah.krotahayaghr.va hulu hulu h. pha. properly arrange and bless the offering torma. regarding the activity ritual of the seven emanating riders; the haughty ones are autonomous, they do not need to be generated. red rays of light spread out like iron hooks from the syllable of the luminous heart center to the great powerful lord tamdrin. regarding the invitation from each domain; burn incense and powder, and fan it with red silk. regarding crying out with a tormented roar; kyai! regarding those many places over there; in the direction where the sun sets, in the red copper fields of the might demon domain, obey the

BLACK SERPENT1

od or a deity down 9. demon of lust 16. in the dukante hierarchy he is twin to lucifer and a militant, controlling daemon. 17. the nine divinities represent the natural in the universe. 18. priestess of battle. 19. daemoness of herbal knowledge. 20. depictions representing a daemonic entity. a signature.(plural) 21. a latin name for satan 22. an offering to lucifer 23. reversed satan 24. bringer of light and enlightenment 25. to invest with ministerial or priestly authority 26. she teaches all magick and sorcery. 27. mar de camp of hell 28. demon of domination according to dukante hierarchy 31 name that sigil no cheating! put your books away and see how many sigils you can identify! 32 answers to crosswode1 black witchcraft foundations of the luciferian path by michael w. ford, akhtya sek

BLACK WITCHCRAFT

path point of view. the word black is described by idries shah as being identified with the sound of fhm in the arabic tongue, which is black meaning wise and equally with understanding. shah writes further that black holds a connection with hidden wisdom, thus the phrase, dar tariki, tariqat which means in the darkness, the path. the order of phosphorus is symbolic of fire illuminated from clay, of light emerging from darkness. the magicians and witches of this 'skir-hand' guild are 2 equally focused on not only low sorcery, but utilizing the hidden nature of darkness to reveal light within themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of the beast and the whore, ahriman (satan, samael) and az (lilith, babalon) wh

and expanding their conscious. in exodus 7 the magicians were able to make frogs and serpents by the power they obtained in the devil, thus such creatures are astral forms of ahriman (samael) and the dreaming body of witches and sorcerers -liber hvhi here we can see that samael or satan/shaitan, is not the all devouring aspect, but also the savior of humanity and the original planter of the seed of light in our being. through cain did his lineage survive and continue on spiritually to this present time. lilith, being the bride of the devil, is one part of the adversary as being the dark instinctual side of man and woman, feminine, yet horrific and loving all within the same breath. lilith is known by the semitic layil which a word is meaning night, but also the name of the demon of the st

invocation of the holy guardian angel, azal ucel, as well as the invocation of the adversary prepare the mental outlook of the magician, that rather than adopting a christian dogma, the daemonic spirit is illumined within through determined and willed practice. this may also make considerations for the commitment needed for this path and circle of luciferian witchcraft, that even within workings of light, the witch is becoming in the blackened flame of azazel (in a sigillic and mantraspoken form, azal ucel. this is obviously a serious point of introspection needed by the individual before pursuing, a level of skill which is almost sensed rather than learned. here can be understood as the calling of witch blood of our father the devil, by cain and tubal cain, witch initiator of the blacken

BLAVATSKY H P ANTHROPOGENESIS

ountry, as surmised by the mythologists, nor yet a land in the neighbourhood of scythia and the danube* it was a real continent, a bona-fide land which knew no winter in those early days, nor have its sorry remains more than one night and day during the year, even now. the nocturnal shadows never fall upon it, said the greeks; for it is the land of the gods, the favourite abode of apollo, the god of light, and its inhabitants are his beloved priests and servants. this may be regarded as poetised fiction now; but it was poetised truth then. iii. the third continent, we propose to call "lemuria" the name is an invention, or an idea, of mr. p. l. sclater, who asserted, between 1850 and 1860, on zoological grounds the actual existence, in prehistoric times, of a continent which he showed to ha

ve the day, when for the former it is night; and there are countries in which it is constantly day, or in which at least the night continues only some instants (zohar iii, fol. 10a "qabbalah" p. 139[[vol. 2, page] 29 the celestial governors of humanity. gets all its vital forces, life, and powers through the medium of the seven planetary dhyanis from the spirit of the sun. they are his messengers of light and life "like each of the seven regions of the earth, each of the seven* firstborn (the primordial human groups) receives its light and life from its own especial dhyani- spiritually, and from the palace (house, the planet) of that dhyani physically; so with the seven great races to be born on it. the first is born under the sun; the second under brihaspati (jupiter; the third under lohi

ngeless "the spirit, whose essence is eternal, one and self-existent" emanates a pure ethereal light- a dual light not perceptible to the elementary senses- in the puranas, in the bible, in the sepher[[footnote(s* the engraving is reproduced in the "sacred mysteries of the mayas and quiches" on p. 134* see "source of measures" p. 50 to 53 and also book ii. part 2[[vol. 2, page] 37 the three kinds of light. jezirah, the greek and latin hymns, in the book of hermes, in the chaldean book of numbers, in the esotericism of laotse, everywhere. in the kabala, which explains the secret meaning of genesis, this light is the dual-man, or the androgyne (rather the sexless) angels, whose generic name is adam kadmon. it is they who complete man, whose ethereal form is emanated by other divine, but far

t the sephiroth "were the numbers or emanations of the heavenly light (figures 20612 to 6561, they were the 10 'words' dbrim, 41224, the light, of which they were the flux, was the heavenly man, the adam kdm (the 144- 144; and the light, by the new testament or covenant (or 41224) created god; just as, by the old testament god (alhim, 31415) creates light (20612 to 6561" now there are three kinds of light in occultism, as in the kabala (1) the abstract and absolute light, which is darkness (2) the light of the manifested-unmanifested, called by some the logos; and (3) the latter light reflected in the dhyan chohans, the minor logoi (the elohim, collectively, who, in their turn, shed it on the objective universe. but in the kabala- re-edited and carefully adjusted to fit the christian tenet

ers the reader to inman's "ancient faiths embodied in ancient names" vol. ii, p. 648. there, an engraving of "the vesica piscis, mary and the female emblem, copied from a rosary of the blessed virgin. printed at venice, 1542" and therefore, as inman remarks "with a license from the inquisition, consequently orthodox" will show the reader what the latin church understood by this "penetrating power of light and its effects" how sadly disfigured- applied as they were to the grossest anthropomorphic conceptions- have become, under christian interpretation, the noblest and grandest, as the most exalted, ideas of deity of the eastern philosophy! the occultists call this light daiviprakriti in the east, and light of christos in the west. it is the light of the logos, the direct reflection of the

BLAVATSKY H P COSMOGENESIS

63 nature's symbols. 65 the power of numbers. 67 the logoi and the dragon. 73 the astral light. 75 primeval radiations from unity. 79 the web of being. 83 conscious electricity: fohat. 85- stanza iv- the septenary hierarchies. 86 the sons of the fire. 86 the vehicle of the universe- the dhyan chohans. 89 the army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza v- fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidere

o their patriarch abraham, the book of shuking, china's primitive bible, the sacred volumes of the egyptian thoth-hermes, the puranas in india, and the chaldean book of numbers and the pentateuch itself, are all derived from that one small parent volume. tradition says, that it was taken down in senzar, the secret sacerdotal tongue, from the words of the divine beings, who dictated it to the sons of light, in central asia, at the very beginning of the 5th (our) race; for there was a time when its language (the sen-zar) was known to the initiates of every nation, when the forefathers of the toltec understood it as easily as the inhabitants of the lost atlantis, who inherited it, in their turn, from the sages of the 3rd race, the manushis, who learnt it direct from the devas of the 2nd and 1

e the[[vol. 1, page] xlv introductory. one fountain head, the ever-flowing perennial source, at which were fed all its streamlets- the later religions of all nations- from the first down to the last. this period, beginning with buddha and pythagoras at the one end and the neo-platonists and gnostics at the other, is the only focus left in history wherein converge for the last time the bright rays of light streaming from the aeons of time gone by, unobscured by the hand of bigotry and fanaticism. this accounts for the necessity under which the writer has laboured to be ever explaining the facts given from the hoariest past by evidence gathered from the historical period. no other means was at hand, at the risk even of being once more charged with a lack of method and system. the public must

he ears to sense it? no, there was neither silence nor sound; naught save ceaseless eternal breath, which knows itself not. 3. the hour had not yet struck; the ray had not yet flashed into the germ; the matripadma had not yet swollen. 4. her heart had not yet opened for the one ray to enter, thence to fall, as three into four, into the lap of maya. 5. the seven sons were not yet born from the web of light. darkness alone was father-mother, svabhavat; and svabhavat was in darkness. 6. these two are the germ, and the germ is one. the universe was still concealed in the divine thought and the divine bosom- stanza iii. 1. the last vibration of the seventh eternity thrills through infinitude. the mother swells, expanding from within without, like the bud of the lotus. 2. the vibration sweeps al

cting the "selfexistent lord" like a mirror, each becomes in turn a world- stanza iv. 1. listen, ye sons of the earth, to your instructors- the sons of the fire. learn, there is neither first nor last, for all is one: number issued from no number. 2. learn what we who descend from the primordial seven, we who are born from the primordial flame, have learnt from our fathers. 3. from the effulgency of light- the ray of the ever-darkness- sprung in space the re-awakened energies; the one from the egg, the six, and the five. then the three, the one, the four, the one, the five- the twice seven the sum total. and these are the essences, the flames, the elements, the builders, the numbers, the arupa, the rupa, and the force of divine man- the sum total. and from the divine man emanated the forms

BLUE EQUINOX

ncluding a method of divination by their use. liber cdxii. a vel armorum. an instruction for the preparation of the elemental instruments. the equinox 32 liber cdlxxiv. liber os abysmi vel daath. an instruction in a purely intellectual method of entering the abyss. liber dcccxi. energized enthusiasm. this course is specially adapted to the task of this grade, the attainment of control of the body of light, development of intuition, et cetera. course iv the zelator will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber cmlxiii (only the short note pertains to class a) this book is a superb collection of litanies appropriate to the signs of the

four rays or emanations: so that if the law be the centre of your own being, they must needs fill you with their secret goodness. and these four are light, life, love, and liberty. the equinox 102 by light shall ye look upon yourselves, and behold all things that are in truth one thing only, whose name hath been called no thing for a cause which later shall be declared unto you. but the substance of light is life, since without existence and energy it were naught. by life therefore are you made yourselves, eternal and incorruptible, flaming forth as suns, self-created and self-supported, each the sole centre of the universe. now by the light ye beheld, by love ye feel. there is an ecstacy of pure knowledge, and another of pure love. and this love is the force that uniteth things diverse, f

nature of love. now love is the enkindling in ecstasy of two that will to become one. it is thus an universal formula of high magick. for see now how all things, being in sorrow caused by dividuality, must of necessity will oneness as their medicine. here also is nature monitor to them that seek wisdom at her breast: for in the uniting of elements to opposite polarities is there a glory of heat, of light, and of electricity. thus also in mankind do we behold the spritual fruit of poetry and all genius, arising from the seed of what is but an animal gesture, in the estimation of such as are schooled in philosophy. and it is to be noted strongly that the most violent and divine passions are those between people of utterly unharmonious natures. but now i would have you know that in the mind

r. but as the way of error in the former lieth in discouragement, so in the latter are you to be ware of false paths. i may say indeed generally of all works, that there are two dangers, the obstacle of failure, and the snare of success. now this second mode is to dissociate the beings which make up your life. firstly, because it is easiest, you should segragate that form which is called the body of light (and also by many other names) and set yourself to travel in this form, making systematic exploration of those worlds which are to other material things what your own body of light is to your own material form. now it will occur to you in these travels that you come to many gates which you are not able to pass. this is because your body of light is itself as yet not strong enough, or subt

ow, rooted in this perfection, your self become the very tree of life, you have a fulcrum for your lever: you are ready to understand that this pulsation of unity is itself duality, and therefore, in the highest and most sacred sense, still sorrow and illusion; which, having comprehended, aspire yet again, even unto the fourth of the gifts of the law, unto the end of the path, even unto light. iv of light i pray you, be patient with me in that which i shall right concerning light: for here is a difficulty, ever increasing, in the use of words. moreover, i am myself carried away constantly and overwhelmed by the sublimity of this matter, so that plain speech may whirl into lyric, when i would plod the equinox 120 peaceably with didactic, expression. my best hope is that you may understand b

BOOK T

gh priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death the child of the great

BOOK OF BLACK SERPENT

eriments. in either case, the instruments should be consecrated as to dedicate their use for the assistance in this operation. the instruments are as follows. the configuration of the temple. this temple is to measure fifteen feet square and may be constructed out of either stone or wood, as is preferred. there should be a window to allow light into the temple, as this is a work of the attainment of light, and where there is no light there is only darkness, as we are told. the ceiling of the temple should not be less than six feet high; both it and the ceiling should be unadorned, unless there is a reason to do contrariwise. the magic circle& triangle of the art. the circle is to measure nine feet across. it may to be inscribed for either permanent or for temporary use, and is to be adorne

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

nd's complete book of witchcraft a fire standing in the north quarter. beside it lies a besom (broomstick. this is the mid-point of the dark half of the year; the halfway point in the god's pre-dominence. but although it is in that segment of the year's cycle, yet it is very much a festival of the goddess (particularly brigid, brigantia, bride and other variations. beside the altar rests a "crown of light" a circlet of candles. the altar cloth and candles should be brown. the erecting the temple is performed. this may be followed by full moon or new moon rite, if appro-riate. bell is rung three times by covener acting as summoner. summoner "haste! haste! no time to wait! we're off to the sabbat, so don't be late" priest/ess "to the sabbat" all "to the sabbat\ with priest and priestess lead

e cauldron on the second circuit, a covener lights the kindling (candle, or whatever. as priest comes to the cauldron on his third circuit, he jumps over it. he then comes on around and stops before the priestess. with a taper, from the altar candle, he lights the candles on the priestess's crown. priestess opens her arms and stands with legs apart and arms raised high. priest "all hail, our lady of light" all "all hail, our lady of light" covener "welcome, thrice welcome, triple god dess of life" covener "mother of the sun, we welcome thee" covener "goddess of fire, we invite thee in" priest and priestess move round to the cauldron. covener hands besom to the priestess. she hands besom to the priest, with a kiss. priest goes deosil around the circle "sweeping out" that which is no longer

d relax, picturing him in the white light. then once again do your deep breathing followed by placing your hands over/on his heart and, again, directing the pranic force into him. after again resting and doing the breathing, lay your hands on the specific area of problem (e.g. stomach; leg; shoulder) and direct your energies. a final period of rest for you, and picturing him within the white ball of light, completes the process. do not be surprised if you feel physically drained after such a healing. this will generally be the case. ignore those who say that if you feel drained you are doing it wrong. on the contrary, feeling exhausted is a good sign that you have done well. absent healing it is possible to heal a person without them actually being physically present in the circle. this ca

ral creatures have given way to grey and black and synthetic colors of limited wavelengths determined not by our physiological needs but by economic constraints. learn the secret meanings of color. use color to change the energy centers of your body. heal yourself and others through light radiation. discover the hidden aspects of your personality through color. this book will teach all the powers of light and more! you'll learn new forms of expression of your innermost self, new ways of relating to others with the secret languages of light and color. put true color back into your life with the rich spectrum of ideas and practical magical formulas from practical color magick! 0-87542-047-6,160 pgs, 5v* x 8, illus, softcover $6.95 charms, spells and formulas by ray malbrough hoodoo a word ma

projection. yes, your consciousness can be sent forth, out-of-the-body, with full awareness and return with full memory. you can travel through time and space, converse with non-physical entities, obtain knowledge by non-material means, and experience higher dimensions. is there life-after-death? are we forever shackled by time& space? the ability to go forth by means of the astral body, or body of light, gives the personal assurance of consciousness (and life) beyond the limitations of the physical body. no other answer to these ageless questions is as meaningful as experienced reality. the reader is led through the essential stages for the inner growth and development that will culminate in fully conscious projection and return. not only are the requisite practices set forth in step-by

BUDGE E

ouse of the tuat" immediately in front of this serpent are four seated gods (see p. 111, of whom the heads of two are turned behind them; they are described as the "gods who hold the secret forms of sekri, who is on his sand" the first holds on his knees the white crown, the second the red crown, the third the head of the ram of heru-shefshefit, and the fourth the plumes of shu, or some other god of light and dryness. the legend above them reads "their forms are in the place among them in their own bodies. they follow after this great god unseeing and unseen" behind the serpent tepan (see pp. 87, 91) are four human bearded heads, each with a mass of fire upon p. 99 click to view the kingdom of seker. p. 101 the top of it, which project from the long, narrow lake called netu, these are call

CALLING TO THE FIRST OF WITCH BLOOD

the infernal pact which holds no bounds nor mortal strain, yet my desires shall be filled by the eye within the blackened triangle of cain and the children of rebellion, rise up with me of cain and those going forth by night unto the infernal sabbat let the devil bless my name hearken and remain, satan be thy name adversary opposer fornicator deceiver all of which is my name body of shadow, body of light align in the noon and by moon lit night so it just begins, life to never end by flesh or spirit way, shall my mind remain. this project represents a work of love. all texts so far gathered, as well as all future gatherings aim at exposing interested students to occult information. future releases will include submissions from users like you. for some of us, the time has come to mobilize

CASE PAUL F THE BOOK OF TOKENS

thee, and guardeth thee from the terror of the darkness which is without [85] t h e b o o k of t o k e n s for when the work is finished in the field of cheth, when the abode of influence hath served its purpose, then shalt thou know, o israel, that thou hast naught to fear, naught to be guarded against. then shall the dreadful darkness be revealed to thy perfected vision as the flashing radiance of light limitless, and from the field of sin and punishment thou shalt pass, into the boundless freedom of my divine perfection [86] comment on cheth* c c h e t h, pronounced khayth. transcribed as" ch. the number 8. meaning: field, or fence. the intelligence of the house of influence. 1 the limitless light is en soph aur, which is to us as darkness because it transcends our earthly vision. it is

oung lion, and of dush, d v sh" to trample on [143] t h e bo o k of t o k e n s from the same spelling of s m k in its plenitude arc derived the words yesh, i sh" i s" or "are; chabash, ch b sh "to bridle, to rule, to govern; and medorin, m d v r i n "habitations. all these words correspond to the number 310 [144] the meditation on ayin* 1 thus saith he who formulateth in darkness: i am lord, not of light alone. but of darkness also, for i the one am all-pervading. this is a hard saying and a stumbling block to many, yet must ye consider it well and ponder it in your hearts. 2 is it not written in exodus that the lord hardened the heart of pharaoh, and again, in isaiah "i create both the evil and the good? have ye not also read "the eye of the lord is in every place? and david saith" if i

in isaiah "i create both the evil and the good? have ye not also read "the eye of the lord is in every place? and david saith" if i descend into sheol, thou art there [147] t h e book o f t o k e n s 3 ayin is that eye, and it is in every place in very truth, because place there is not, save in the manifested, and wherever place is there also are light and darkness, side by side. from the mixture of light and darkness do all things proceed, and i am prince of darkness as well as king of light. shall there be anything wherein i, the lord of all, have no dominion? 4 they see crookedly who know this not, and in their deluded minds they divide my nature, setting the kingdom of light over against the realm of darkness, and thus making two gods. but the darkness is the fountain of existence, whe

total value is 13. the number 10 may always be taken as a symbol of the ten sephiroth. thus 130 qabalistically corresponds to the statement "the eye is the one, multiplied through the sephiroth" the two aspects spoken of in the last section of this paragraph are represented on the tree of life by the two opposing pillars, the pillar of mercy and the pillar of severity. the pillar of mercy is that of light, and the pillar of severity is that of darkness. in hebrew the noun for "pillars" is ammoodi, o m v d i, and the number of this is 130, the same as the letter-name o i n [151] t h e book o f t o k e n s 7 "who succeedeth in contemplation, as did our father abraham" refers to the last section of the last chapter of the book of formation" and when our father abraham had come, he beheld this

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

e and happy. according to the rules of magick, as i said earlier, you cannot be angry, mean or cruel and then expect to say sorry to a deity and have the slate wiped clean. magick is about taking responsibility for your own actions all the time and that is incredibly onerous. but, on the positive side, the results are equally potent, and seite 5 wicca01.txt if you can learn to tap into the source of light and life and joy, you will amaze yourself and others by what is possible. thus will your psychic powers also spontaneously unfold and guide you in your everyday world, increasing your spiritual power and wisdom. the magick is within you, so let it flow and make the world a better place. 1- the origins and practice of witchcraft [insert pic p014- a history of witchcraft witchcraft probably

n practising magick for a while, you will notice that the cone of colour builds up quite spontaneously, with no apparent effort. it has also been described as a cloud of energy. at the point when the climax is reached, comes the release of power. note that for some people the cone concept interferes with their own natural magical abilities- some of the most skilled witches and healers see circles of light, shimmering golden beams or rainbows with their psychic eye. some see nothing at all, but instead feel power pushing their feet almost off the ground. growth is the key to this stage. release of power when you release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbo

lone, then, holding a long, silk scarf in either hand, move around the tree with your hands rising and falling in a spiral path to create swirls of energies, the most ancient of the mother goddess sacred geometric forms, while chanting and dancing. if you are with friends, join hands around the tree and pass the light and energy between you from hand to hand, deosil, until you can feel the circle of light (you may even see luminous energy transferring from hand to hand *begin to circle the tree deosil, reciting faster and faster: tree power, earth power, sun shower and light, encircle me, enfold me, goddess radiance bright. if you do not want to use the goddess as a focus for your magick, you can substitute the word 'god' or say 'golden radiance bright. you can also create your own chant

d figure in many religions: the holy trinity, the triple goddess, the three aspects of the moon -maiden, mother and wise woman or crone- the trefoil or triple god of the celts, and the even older egyptian trinity of isis, osiris and horus, the young sky god. this triplicity is still celebrated when we turn our money over and bow three times to the moon for good luck* create your first two circles of light and salt water* return to the place where you began* place the bowl on the altar and light your incense; you can either light a stick in a secure holder or sprinkle incense on a charcoal block burning within the censer* make your final circle with incense, just beyond the lines of salt and water. there are other variations of this, including creating your outer circle of light by walking

ching. this is said to increase the power entering the seite 31 wicca01.txt body, like turning up the current from a power source. but until you have practised magick for many years, i would advocate working only in light trance and then only in the controlled situation of a very spiritual group. you can think of this as opening a channel between your own higher energies and the goddess or powers of light. i said just now that the power of a trance can be compared to an electric current. the analogy can be taken further: just as sending a sudden surge of electricity can cause a power failure, deliberately inducing a deep trance can be dangerous. those who use drugs to induce such experiences are, in my opinion, playing with fire and may in fact be blocking their innate wisdom in return for

CASTING THE CIRCLE

nd sabbatic circle. awaken now from the sleep of the mind, that i summon the spirits of strength and silent victory, from which my being shall emerge. guarded in the light of prometheus, the state of self- love shall produce kindness and love for those around me. so much that i may fortify myself through the emergence of godhood. facing the north, anthame pointed: angels of the north, which walks of light and fiery swords, voice of those who fall in defeat to your radiance, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: nanta! cnbr, roan, magl, psac facing the west, angels of the west, which the depths are protected by the force of your cups, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: bitom! xgzd

eparated psyche, made selfdeified by self- love, to build and strengthen through the mysteries of ur and the black dragon, i emerge as one who commands individual ascension by will alone. move and bless this circle of work! by who is named lucifer, come forth and bless this circle which is dedicated through thee. in the image of the morning star we each ascend, and in your image we become. prince of light and prince of darkness emerge as one! bless this circle! hail lilith, she who would bless our lives with joy and beauty, and the love of our kin. we seek the sorcerous path! by the power of the toad, sacred of hecate and the powers of night, avail the lunar current unto our selves, so that we shall emerge in the dark light of saturn! by the power of the serpent, sacred of asmodeus and lil

CHAOS MAGICK AND LUCIFERISM

ng of magick as we know it. in this defining concept, the understanding of discipline is sometimes lost. discipline is the most important factor of magickal training, even within sorcery and witchcraft. the mind and body must be in fine tuned shape for the rigors of the left hand path and it s possibilities towards the light of lucifer or adonai (the hidden self, associated with god or the source of light. the illuminates of thanateros has some very strong initiates within their ranks at many points, one being the austrian former lodge, temple pleasuredome which operated from 1988 until 1990 whe n temple founder michael dewitt was excommunicated due to his support for peter carroll in the infamous ice magick wars. the ice magick wars are detailed in other chaos magick volumes and will not

between the priestess breasts, being revealed when she tears the grave shroud off. babalon will now take a human skull bowl filled with blood and chant the dedication to her manifestation. the blood is then poured over herself in ecstasy with the celebrates, affected by the wild drumming do as they will. the entire ritual is closed with the quadriga sexualis banishing ritual, invoking the forces of light. it is clear that dewitt was a seeming master of what magick essentially is, taking control of the self in its many form and advance each with techniques that shake the essence of belief and the mind. dewitt s magickal workings, as i have briefly described, are as effective as carroll s and sherwin s, considering a slightly darker approach than the former mentioned two. this is perhaps on

CHRONOLOGIA RORISPERGIUS

330 manetho of sebennytos egyptian historian, priest at heliopolis under ptolemy i and ptolemy ii wrote aegyptiaca a collection of three books about the history of ancient egypt, commissioned by ptolemy ii in his effort to bring together the egyptian and hellenistic cultures. mentioned 36,525 manuscripts of hermes. these books state that the world was made out of fluid; that the soul is the union of light and life; that nothing is destructible; that the soul transmigrates; and that suffering is the result of motion. 330 bc alexander the great (356-323 bc) helps to spread astrology from babylon and egypt throughout the middle east. greek philosophers exposed to new occult ideas from egypt and babylon. astrology is personalized in greece. alexander founds library of alexandria. 300? bce eucl

tion into mystical and angelogical traditions one of the handfull of jews from provence who were alledged daily access to the revelations of the prophet elia and who had initiated maimonides to the kabbalah< for the link between asideism and sufism via basra, cf. s.d. goitein, ebrei e arabi, pp. 175-8> 1154-1191 shihab al-din yahya ibn habash ibn amirak al-suhrawardi. persian sufi whose theosophy of light= ishraqi thought- believed wisdom passed directly from the divine to hermes and from him to egypt and persia eventually extending to greece and thus on to the early sufis of persia illuminating islamic civilization. the soul is exiled into matter but through ishraq(illumination)the soul returns to its home beyond the stars by way of a theurgic angelology. wrote hikmat-al-ishraq 'philosoph

d to italy and went on the fourth crusade. 1170-1200 rigaut de barbezieux troubadour refers to his beloved as the holy grail. 1172: benjamin of tudelo returns from palestine, having left in 1159. he describs his travels in sefer ha-massa ot (book of travels. 1175?-1235 michael scot (scottish) 1175-1204 peire vidal trouv re 1175-1253. robert grosseteste english bishop discussed optics and theories of light. connects a1-kindi to john dee thru lineage of the light metaphysics. ca. 1176 "book bahir (brilliance) in provence 1179-1241 snorri sturlson (auth. prose edda, heimskringla. 1180 comtessa beatriz de dia trouv re fl. 1180-1200 arnaut daniel trouv re c. 1180-1200: joachim of fiore (1135-1202) writes some very important treatises, offering new ways of interpreting scripture and history; he

1400 geoffery chaucer 1329-1419 nicolas flamel (supposed) 1339 pope benedict xii orders an investigation into the alchemical activities of some clerics and monks c. 1350-1370: outbreaks of the "black death (mostly bubonic plague, yersinia pestis) ravage europe. in the mid-fourteenth century several white lotus groups rebelled against mongol rule in the name of both maitreya and the manichean king of light. white lotus school(pai-lien she) became a secret society and played an important role in the rebellions and peasant insurrections of the 13th-15th centuries. the strange powers supposedly unleashed by buddho-taoist religious practices and demonstrated with magic tricks may have led to the delusion of invulnerability that is characteristic of the modern martial arts. the association betwe

chitectural designs. 1527 symphorien champier galliae celti. history of celtic france, mostly the history of lyons wherein concerning the levels of the church hierarchy at lyons, mention is made of one was named illuminati. 1528 symphorien champier symphonia. history of medicine, from greek times, through the arab period, to the author's times wherein champier styles himself "eques aureae" knight of light. 1528-1578 adam von bodenstein 1529 geoffrey tory- champ fleury ou l'art et science de la proportion des letters. c. 1530-1598 jean ii de gourmont, engraver for guillaume postel's map of the poles credited with executing 'tarots. 1531 agrippa's three books of occult philosophy 1532 earliest manuscript of the splendor solis 1532-1595 thurneisser zum thurn 1531-1588 valentin weigel 1531 "se

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

s it had sometimes formerly happened) instruct me in this doubtful affair. which to the praise of god, my own good, and my neighbours faithful and hearty warning and amendment, did now likewise come about. for i was yet scarcely fallen asleep, when i thought that i, together with an innumerable multitude of men, lay fettered with great chains in a dark dungeon, in which, without the least glimpse of light, we swarmed like bees one over another, and thus rendered each other s affliction more grievous. but although neither i nor any of the rest could see one jot, yet i continually heard one heaving himself above the other, when his chains and fetters had become ever so slightly lighter, though none of us had much reason to shove up above the other, since we were all captive wretches. now whe

COMMENTARY ON THE SEAL OF THE NINE ANGLES

imple horus/set duality results from primitive aristotelian thinking (so kick me, tharrud terclis. fourth angle: the ram of the sun (shub-niggurath/amon) is a manifestation of the "awakened" human psyche as energized by the messenger. it is thus that "satan" is known to humanity: a personalized reflection, as it were, of the results of the messenger's working. satan's other name (lucifer) is that of light and enlightenment, hence the "brilliance" of the nine angles. with the number four we have geometrically a threedimensional displacement in space. hence existence of matter and energy becomes possible. hence time becomes possible, as the measurement of change in matter and energy. fifth angle: humanity as the physical vehicle for the expression of the satanic psyche as discussed in the fo

COSIMANO CHARLES ELEMENTARY PSIONICS

s ago when some idiots actually thought we might run out of it? so the concept of energy is not a difficult one for modern folks. it is when we try to talk about the psychic energies that we get into some real problems. so let us posit that the energy exists. it had better or i have just wasted some very good writing. by the fact of existing it has certain properties, for example it is a property of light that it causes heat when it hits something. the properties of this energy are somewhat less easy to define, but here are some of them. 1. it totally permeates everything. it exists in all things and through all things. it is inseparable from existence itself. in fact, it may define existence. everything that exists now, has existed in the past or will exist in the future contains this ene

is much better to simply ignore them and think your mantra. continue with your mantra, feeling your body detach itself from your surroundings. you should have your eyes closed at this point. if they remain open, you may actually notice a change in your perspective of the room you are in. continue in this state as long as you wish. now it is time to begin the visualizing. in your mind, see a beam of light coming into your body from the ceiling. concentrate this light in your body, feeling yourself being filled with the light as if you were a bottle being filled with water. hold the light in. it may even help to say something to yourself like "i fill myself with the energy of the universe" now, see this energy forming itself into a ball in front of you. keep packing the light into the ball

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ce' or an 'out of body experience' when people leave their physical bodies for a time before returning to tell remarkably similar stories of what happened to them. life is forever- for everyone. our mental, emotional, and spiritual selves are a series of magnetic energy fields interacting with each other via vortices of energy widely known by the hindu and sanskrit word, chakra, which means wheel of light. these vortices are spirals of energy which intersect all levels of our being and pass energies between them. it is through this system that an imbalance on the emotional level, perhaps caused by stress, is passed on to the other levels of our being, including, eventually, the physical body. this is how stress causes illness. what we call 'physical' illness is really a multidimensional di

iferic band. there is no resonance established. the luciferic 'broadcast' is not received by a consciousness 'tuned' to a different frequency, just as a radio receiver only picks up stations within a defined bandwidth at any given time. i feel that the civilisation we call atlantis was an attempt- by what i call (in the robots' rebellion) the 'volunteers, and bringers of the dawn calls the family of light and the systems busters- to break the vibratory stronghold, the blocking vibration. these volunteers were mostly from the more positive consciousness stream on the fourth dimension. it was an influx of beings into the prison, the box, attempting to change the earth vibration and break the controlling frequency. it was, for a time, a partial success, but atlantis became a highly negative p

- hitler clasping to other banners the "blood banner" carried in the munich putsch of 1923- was a quasimagical ceremony designed to link up minds of living nazis with the archetypal images symbolised by the dead national socialist heroes of the past "the religio-magical aspects of the rallies were emphasised by the fact that their high points were reached after dusk and took place in a 'cathedral of light- an open space surrounded by pillars of light coming from electric searchlights pointed upwards to the sky. if a modern ritual magician of the utmost expertise had designed a ritual intended to 'invoke mars' he could not have come up with anything more effective than the ceremonies used at nuremberg" and what applied then, applies now. the esoteric knowledge used by the nazis for the mass

p6 8 nexus magazine is an excellent publication which covers stories and information the mainstream media will not print. see bibliography. 9 houston chronicle (april 8th 1993) 10 helander vs patrick, bridgeport, conneticut, usa, 1976 11 investigative research specialists "list of moonie fronts, 1992 12 the spotlight (december 11th 1995) p2 13 the term lucifer is believed by some to mean "bringer of light, as i outlined in the robots rebellion. rabbi marvin s. antelman claims in to eliminate the opiate that the change of name from lucifer to lucis in 1924 was to hide the fact that it was involved with devil worshipping groups linked with the all-seeing eye cult (p54) chapter 16 the 'global village "single acts of tyranny may be ascribed to the opinion of a day, but a series of oppressions

DAVID ICKE CHILDREN OF THE MATRIX

r who knows the white or the black, but only the white master may control and bind them while in the flesh "seek not the kingdom of shadows, for evil will surely appear, for only the master of brightness shall conquer the shadow of fear "know ye, o my brother, that fear is an obstacle great; be master of all in the brightness, the shadow will soon disappear. hear ye, and heed my wisdom, the voice of light is clear, seek the valley of shadow and light only will appear" within that passage, whatever its origin may be, you have the story of life on earth over hundreds of thousands of years and the source of those who control the world today. the leading politicians, banking and business leaders, media owners, the shape-shifters 135 and heads of the military are the anunnaki-serpents in human

the same will happen among those in power today. when it does, can i be wherever the windsors are, please "seek not the kingdom of shadows, for evil will surely appear, for only the master of brightness shall conquer the shadow of fear..know ye, o my brother, that fear is an obstacle great; be master of all in the brightness, the shadow will soon disappear. hear ye, and heed my wisdom, the voice of light is clear, seek the valley of shadow and light only will appear" those who dabble in what has become known as the "occult" open themselves to manipulation by the lower fourth dimension, that home for many misguided, malevolent, entities, and the origin of the legends and tales of demons and "evil" 142 children of the matrix spirits. in fact, the word "occult" has been given an unfairly bad

n the supernatural jesus- or else. this belief, which is the foundation of christianity to this day, was "defined" in the so-called nicene creed "we believe in one god, the father almighty, maker of all things, both visible and invisible; and in one lord, jesus christ, the son of god, begotten of the father, only begotten, that is to say, of the same substance of the father, god of gods and light of light, very god of very god, begotten, not made, being of one substance with the father, by whom all things were made, both things in heaven and things on earth; who, for as men and our salvation, came down and made flesh, made man, suffered and rose again on the third day, went up to the heavens, and is to come again to judge the quick and the dead; and in the holy ghost" god save us from reli

the book of how bill and bob bennett, two well-known figures in us politics, gave her mind-altering drugs at nasa's goddard space flight center mind control laboratory. they told her they were "alien to this dimension- two beings from another plane. yes, the lower fourth dimension. cathy continues "the high-tech light display around me convinced me i was transforming dimensions with them. a laser of light hit the black wall in front of me. which seemed to explode into a panoramic view of a white house cocktail party- as though i had transformed dimensions and stood amongst them. not recognising anyone, i frantically asked 'who are these people"'they're not people and this isn't a spaceship [bill] bennett said. as he spoke, the holographic scene changed ever so slightly until the people app

er to his house, she found his partner sliding down the wall with her eyes rolling and she kept passing out. alex said she could feel extremely powerful energy in the room, which appeared to be trying to penetrate her head. it was radiation of some kind and the next day all the plants in the room were dead. the couple told her that they were making love when the incident started. they saw a flash of light and they were pulled from the bed. the man still had a palm print on his side made by fingers that must have been ten inches long with claws that burned into his skin. the next day the spot was so painful he couldn't touch it and alex says she has video footage of this. for her, however, the story was just the beginning because when she was in bed in her own house, a reptilian appeared to

DAVID ICKE THE BIGGEST SECRET

s crick, the nobel laureate, says there are anestimated 100 billion galaxies in our universe and he believes there are at least onemillion planets in our galaxy that could support life as we know it. think of what thefigure might be for the entire universe, even before we start looking at other dimensionsof existence beyond the frequency range of our physical senses. if you travelled at the3speed of light, 186,000 miles per second, it would take you 4.3 years to reach thenearest star to this solar system. it says much for humanitys level of indoctrination thatto speak of extraterrestrial life is to appear cranky, yet to dismiss it and suggest that lifehas only emerged on this one tiny planet is considered credible! you only have toconsider the amazing structures that abounded in the ancien

y connected to the brotherhood networks. after she was givenmind altering drugs, this is what she says she experienced:in the darkness around me i could hear bill bennett talking: this is my brother, bob. heand i work as one unit. we are alien to this dimension- two beings from another plane.the high4ech light display swirling around me convinced me i was transformingdimensions with them. a laser of light hit the black wall in front of me, which seemed toexplode into a panoramic view of a white house cocktail party- as though i hadtransformed dimensions and stood amongst them. not recognising anyone, i franticallyasked: who are these people?theyre not people and this isnt a spaceship, bennett said. as he spoke, the holographicscene changed ever so slightly until the people appeared to be l

ants in the room were dead. she grabbed the couple and tookthem outside where they talked for a while. they said they had been making love whenthe incident began and this is very significant because the reptilians feed off humanemotional and sexual energy which is one reason why sex is so fundamental to satanicrituals performed for the demons- this reptilian group. the couple said they saw aflash of light and then they were pulled from the bed. the man still had a palm print onhis side made by fingers that must have been ten inches long with claws that burnedinto his skin. the next day that spot was so painful he couldnt touch it and alexchristopher has video footage of this. when the couple had calmed down and alexwent back to bed in her house, she came face to face with a reptilian herse

anothermistranslation. they translate world from the greek, aeon, but aeon does not meanworld, it means age.31 we are not facing the end of the world, but the end of the age,the 2,160 years of pisces. christianity did not replace the pagan religions, it is a paganreligion. the persians, who inherited their beliefs from sumer, egypt and babylon, hadbaptism, confirmation, paradise and hell, angels of light and darkness, and a fallenangel. all of these were absorbed by christianity and claimed for their own.during the alleged life time of jesus, the essene brotherhood, was based atqumran at the northern end of the dead sea, or at least that is what we are told.brian desboroughs research indicates that this site was a leper colony at the timeand that the essenes lived in a much more appropria

e foundation belief ofchristianity, the nicene creed. this dogs breakfast was as follows. i hope you areconcentrating, ill be asking questions later:we believe in one god, the father almighty, maker of all things, both visible and invisible;and in one lord, jesus christ, the son of god, begotten of the father, only begotten, thatis to say, of the same substance of the father, god of god and light of light, very god ofvery god, begotten, not made, being of one substance with the father, by whom all thingswere made, both things in heaven and things on earth; who, for us men and our salvation,came down and made flesh, made man, suffered and rose again on the third day, went upto the heavens, and is to come again to judge the quick and the dead; and in the holyghost.simple eh? it was decided t

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ay is also god. for the eternal law is that there is no light without shade, no beauty without ugliness, no white without black, for the absolute can only exist as two gods: darkness being necessary to the statue, and the brake to the locomotive. thus, the doctrine of satanism is a heresy; and the true and pure philosophical religion is the belief in lucifer, the equal of adonay; but lucifer, god of light and god of good, is struggling for humanity against adonay, the god of darkness and evil" instructions to the 23 supreme councils of the world, july 14, 1889. recorded by a.c. de la rive in la femme et l'enfant dans la francmaconnerie universelle on page 588 "lucifer, the light-bearer! strange and mysterious name to give to the spirit of darkness! lucifer, the son of the morning! is it he

DAVIDSON DAN SHAPE POWER

ts have enabled some of the discoveries in this treatise to be understood. in addition to physical instrumentation, i have also used clairvoyants as human instruments when i have been able to prove conclusively that they have their inner sight open. a true clairvoyant is able to see the energy fields of the aetheric plane such as the light around a person (i.e, the aura, around various activities of light in nature (e.g, around and inside trees and living organisms, around geometrical shapes, around magnets, can see into matter, has both microscopic and telescopic vision and many other remarkable abilities. they can see the flow direction of subtle energy fields, its color, and general shape. my experience in psychic research and psychological testing enabled me to identify some first rate

ther. over the years, the existence and understanding of aether has evolved as the basis for gravity and free energy effects at a micro and macro level. laboratory experiments have shown that superluminal energy and information transfer have been effectively accomplished via aetheric engineering, which effectively eliminates the theory of special relativity and its assumptions of a constant speed of light. aether can be modeled as a superfluid which has little or no measurable viscosity. this model aether is developed in a later chapter where many of the basic universal constants describing physical phenomena with magnetic, electrical, and gravitic formulas are developed. my research over 35 years proves the existence of aether as a reality. modern physics has focused on the first experime

e grid line, the vortex can be either an ascending or descending flow of aetheric energy. dowsers believe that these vortex points of the grids can be either harmful or helpful to a person's health. the cathie grid is supposedly similar to the hartmann net but the cathie grid is made of rectangles that are 45 nautical miles square. cathie believes the grid spacing is related to gravity, the speed of light, the mass of the earth and other natural earth constants. bruce cathie's research points to ufos traveling on this grid system. figure 3.3-2 hartmann net earth grid 3.4 ancient shape power use of earth energies some indian tribes in southwestern united states used shape power in conjunction with earth energies to collect and focus earth energy in and around their dwellings, and their cere

it is also good to use bed sheets and sleep clothing and bed covers that are made out of only natural fabrics such as cotton, linen, wool, and silk. 3.5.3 earth's aetheric energy grid discussions with niena this morning reminded me of some early (i.e, circa 1968) work on free energy. niena has seen a matrix of energy on several occasions surrounding her. it is a 3-d cubic matrix with small points of light less than an inch apart in parallel rows and parallel planes, forming a three dimensional energy grid. this points to a grid of energy covering the earth as written about by dowsers and bruce cathie. it is probably caused by standing waves in the aetheric field with a wavelength the distance between points. this may point to a mechanism for tapping the field with a shape power device. bru

rdboard and a smaller one of copper sheet yielded some corroborative information. most of the following points were worked out many years ago and tests with clairvoyants correlate precisely with all the research that i and others have done on pyramid energy. however, some new shape power effects crop up here. 1. energy flows up the sides of the pyramid and comes off the peak as a spiraling pillar of light. 2. maximum energy off the peak is obtained when opposite faces of the pyramid are oriented in a north-south direction. 3. a magnet on each side of the pyramid greatly intensifies the field off the peak of the pyramid. magnets need to be lined up so the field across the pyramid is attracting (i.e, ns- sn. the pyramid product which i designed many years ago had small magnets embedded in th

DIABOLUS

o by illuminating the self of the initiate asks and poses many questions and challenges; it is up to the individual to answer these by action and balanced thought. the devil has always given the greatest gifts, however the cost is the test itself. you may be led into the darkness and feel as if you cannot go on therein is a test, to rise up through that trouble in your life to emerge as a bringer of light this is only a mere glimpse of the fall under the shadows of the adversary. the nature of lucifer is movement and motion; storms, chaos and order which arises from it. to drink the venom of this cup is cursing and blessing be prepared to change and mutate into something greater; or seal your fate to a mindless death. 1 see the suggested reading list at the end. 4 i. set the egyptian god o

. it is suggested by zaehner that they are from the avestan words mainyu and geathya, mainyu meaning our own mind and gaethya meaning to live thus from the latin roots as mens and mind. the spiritual or mind cannot be viable to any certainty in the physical realm beyond its will to shape its world around it, therefore the mind contains both elements of darkness and light. ahriman himself was born of light but yet chose darkness. in the zurvanite myth ahriman first perceived his own being and chose to exit the womb before his brother, who was born of light. ahriman was called dark and stinking by his father zurvan, who by casting aside his first born, allowed ahriman to go forth from the heavenly realm to choose his own devices within the physical and spiritual world. ahriman has free will

, four-legged, winged, swimmings and crawling. each kind is divided into two sexes, and lives in perpetual lust and strife. the devil, or prince of darkness, king over all, combines in himself features of all five species of devil, namely demon, lion, eagle fish and dragon. here we find a significant and organizational pattern of demon lore, with as much attention on the adversary as with the god of light. as ahriman has combined himself with each of the demons, he carries the attributes to relate to different forms and techniques of being. he understands flight and how such demons see in such a capacity, as a fish to swimming and moving much differently and as a dragon, a serpent which is both cunning and instinctually in tune with its surroundings. it seems that the category of demon sim

ic imagery from the earliest times of man. manichaean belief, as it developed from the dualistic religion of zoroastrianism, views the creation myth of mankind slightly different from its zoroastrian counterparts. in manichaean concepts adam was engendered by satan with the traits of desire, cupidity and those concepts which religions always have difficulty with. satan gave unto adam the elements of light which he was said to have stolen, so that he may embody that art in 17 translated by e.w. west, from haug and west, the book of arda viraf, bombay, london 1972, made into a digital edition courtesy of joseph peterson. 18 a reader in manichaean middle persian and parthian tehran 1975 17 mankind. it was indeed satan who fathered cain with eve, in luciferian lore as with az or lilith possess

lus is one which remains timeless and extensive. this sorcerous daemon has walked the earth since the dawn of mankind, from desert to forest, in every culture and every age. satan has long represented the otherness which is considered evil or dark, but yet few but the daring refuse to explore this area of magical study. satan has origins in the middle east as a djinn which is made of fire instead of light, from which the angels after were made from. shaitan was originally called azazel or azazyl, the first angel which preached to the other angels under the throne of god. azazel, who later was called iblis or shaitan, refused to bow before man, noting that his nature of lowly compared to his essence, which was of fire. azazel was cast out from heaven into the earth, along with the fallen an

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

many modern astrologers, though the last word has yet to be written on this subject. keywords include: teaching, mentoring, student, apprentice, medicine, healing, ecology, recycling, death with dignity. chochma: in hebrew "wisdom" pronounced "hoh-khah-mah" the second (2nd) sephirah (q.v) on the tree of life (q.v. it is the top of the right or masculine pillar of the tree. circulation of the body of light: a ritual developed from the middle pillar ritual (q.v) of the g.d (q.v) by melita denning and osborne phillips of the .order of the aurum solis [o.s.v (q.v, wherein the practitioner moves spiritual energy throughout and around the body. circumbambulate: to go around in a circle once. a description of walking in such a circular pattern used in magickal rituals< a name="clairadience">clair

nded it, making it the basis of their magical system. demon: from the greek meaning "spirit" in christian folklore, an evil spirit under the authority of satan (q.v. modern practice tends to distinguish "demon" from "daemon (q.v, the guardian angles (q.v) of the greeks. deosil: clockwise. the usual direction of movement in a magickal circle. the direction of circumbambulation (q.v) in the pathway of light. used to build energy. desire, ritual: a term used by don tyson to define the emotional motivation that gives rise to and drives a particular ritual expression. the ritual desire is what the ritualist seeks to fulfill by conducting the ritual. destiney: the complete and perfect fulfillment of human potential. devil, the: see satan. devils: an alternate name for the legions of demons in he

nally, the high priest of the greek mysteries at eleusis. more generally, any priest of the mysteries who reveals sacred secrets to initiates and candidates during initiation. in the order of the astral star, the chief officer of a stellar temple [s.t. the principle adept and ranking clergy (high priest/ high priestess) of a working lodge of the society whose station is at the east- the direction of light in regular working and initiations. in regular workings, it is customary for a past hierophant to stand as the warden of the east, so that the hierophant may direct the workings from the center of the circle. high magick: ritual or ceremonial magick. it is called "high" because it was first developed in places which were at a higher elevation than where farming was done, i.e. in towns or

higher learning, compassion, wisdom, long journeys, growth, generosity, santa claus, gregarious, optimism, faith, hope, lucky, gamble, happy, jovial, humor, magnanimous, counseling, charitable, extravagance- k- kabalah [kabbalah: hebrew for "tradition" a jewish mystical philosophy, the central doctrine concerns the emanation of the world from the godhead in the form of ten divine names or spheres of light. a mystical system which is the basis for western religion as well as ceremonial magick. the word is transliterated hebrew, and is spelled in english in several ways including qabala, cabala, etc. there are many different forms of the kabalah. kabalah, dogmatic: the study of books of the kabalah such as the torah (q.v) and the sepher yetzirah (q.v. kabalah, literal: interprets the codes f

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

DION FORTUNE MYSTICAL QABALA

is formulation of the image and vibration of the name is designed to put the student in touch with the forces behind each sphere of the tree, and when he comes into touch in this way his consciousness is illuminated and his nature energised by the force thus contacted, and he obtains remarkable illuminations from his contemplation of the symbols. these illuminations are not a generalised flooding of light, as in the case of the christian mystic, but a specific energising and illumination according to the sphere opened up; hod gives understanding of sciences, yesod understanding of life-force and its tidal modes of functioning. when hod is contacted we become filled with enthusiasm and energy for research; when yesod is contacted we enter deeply into psychic consciousness and touch the hidd

rorn the accounts i give of each sephirah, but readers who have specialised knowledge of the eastern or classical pantheons any can elaborate these images to any extent, surrounding thern with all the paraphernalia of the gods assigned to each station on the tree; these can be identified through their astrological associations. 8. section 3. the situation on the tree.this throws an immense amount of light upon any meditation, for it reveals the equilibrium of the spiritual forces working in nature. for instance, geburah (mars) and chesed or gedulah (jupiter) are opposite each other upon the tree. the warrior king and the wise and benign lawgiver of peace balance each other. geburah when unbalanced becomes cruelty and oppression, and gedulah when unbalanced suffers evil to multiply. 9. sect

is not the only test which the mystic has to face; it is required of him that he shall fufil the requirements of the planes of form before he is free to commence his withdrawal and escape from form. there is a left-hand path that leads to kether, the kether of the qliphoth, which is the kingdom of chaos. if he embarks upon the mystic path prematurely it is thither he goes, and not to the kingdom of light. to the man who is naturally of the mystic path the discipline of form is uncongenial, and it is the subtlest of temptations to abandon the struggle with the life of form that resists his mastery and retreat back up the planes before the nadir has been rounded and the lessons of form have been learnt. form is the matrix in which the fluidic consciousness is held till it acquires an organi

f illumination in the pantheons are assigned to tiphareth. 23. illumination consists in the introduction of the mind to a higher mode of consciousness than that which is built up out of sensory experience. in illumination the mind changes gear, as it were. unless, however) the new mode of consciousness is connected up with the old and translated into terms of finite thought, it remains as a flash of light so brilliant that it blinds. we do not see by means of the ray of light that shines upon us, but by means of the amount of that ray which is reflected from objects of our own dimension upon which it lights. unless there are ideas in our minds which are illuminated by this higher mode of consciousness, our minds are merely overwhelmed, and the darkness is more intense to our eyes after tha

e of hod sees behind the appearance of created things and discerns their creator, and in the realisation of the splendour of nature as the garment of the ineffable he receives his illumination and becomes a co-worker with the great artificer. it is this realisation of the spiritual forces manipulating all manifestations and appearances which is the key to the powers of hod as wielded in the magic of light. it is by making himself a channel for these forces that the master of white magic brings order into the disorder of the spheres mystical qabala page 170 of unbalanced force, not by deflecting the invisible powers to his personal will. he is the equilibrator of the unbalanced, not the arbitrary manipulator of nature. 37. in this sphere, which is the sphere of mercury-hermes, god of scienc

DION FORTUNE PSYCHIC SELF DEFENSE

is experience which led me to take up the study of analytical psychology, and subsequently of occultism. as soon as i touched the deeper aspects of practical psychology and watched the dissection of the mind under psycho-analysis, i realised that there was very much more in the mind than was accounted for by the accepted psycho logical theories. i saw that we stood in the centre of a small circle of light thrown by accurate scientific knowledge, but around us was a vast, circumambient sphere of darkness, and in that darkness dim shapes were moving. it was in order to understand the hidden aspects of the mind that i originally took up the study of occultism. i have had my full share of the adventures of the path; have known men and women who could indubitably be ranked as adepts; seen pheno

n separately, any of the incidents in this strange eventful history can be explained away, but taken together they make a curious story, especially when it is remembered that without any previous information a psychic investigation had "spotted" the existence of a person with abnormal faculties who was interested in mr. c. cancer is a disease upon which certain occult hypotheses throw a good deal of light. it is believed to be a disease of the etheric double, not of the physical body, and that a "cancer elemental" is the infective factor. to prove or disprove anything concerning the foregoing story is impossible, but the following occult hypothesis may explain much. if this hypothesis be not accepted, readers may find an interesting exercise for their ingenuity in constructing another that

, and for this reason experienced occultists are very wary of the natural psychic, as distinguished from the initiate with his technique of psychism. where psychism and mental unbalance are found conjoined with a malevolent disposition, there is strong presumption that the cult of diabolus is not far to seek. a curious set of happenings, in which i myself was one of the actors, throws a good deal of light on this by no means uncommon occurrence. it was in the early days of my interest in occultism, when i was still buying nay experience by the expensive but effectual method of running my head into obstacles, i made the acquaintance of a woman who was interested in psychic matters. she was a person of the most extreme sensitiveness to anything unclean or ugly, fastidious to a degree in her

i was returning home rather late, and as i passed the buddha i had a feeling that there was something behind me, and looking over my shoulder, saw a ball of pale golden light about the size of a football separate itself from the buddha and come rolling up the stairs after me. thoroughly alarmed, and disliking this manifestation very much indeed, i immediately made a banishing gesture and the ball of light returned down the stairs and was reabsorbed into the buddha, who, needless to say, got no more marigolds from me, and received a very wide berth until i left the flat shortly after. the experience was a singularly unpleasant one, and was a sharp lesson to me not to meddle with the sacred objects of another system unless i knew exactly what i was about. i learnt subsequently that some of t

nces. these probably originated through the workings of black magic, which took the essential evil essence and organised it for purposes of its own. the beings thus formulated assumed an independent existence, developed, and multiplied their kind. they appear as dreams and hallucinations, and may produce a considerable degree of objective phenomena, such as noise, deposit of slime or blood, balls of light, and, above all, stenches of an amazing pungency. the ten divine emanations are personified as archangels, and the ten infernal emanations are personified as archdemons. it is these which are the names of power in magic. each sephira, then, has its obverse side in the corresponding qlippottic demon. the initiated adept always gains control over the demonic force before he attempts to util

DONALDTYSON NOMICON

t's great old ones "but i must not close this chapter without some more particular reference to the nature of the darksome spirits who populated the submarine localities of which i have spoken. as i have said, these were the fomorians. the word implies 'dwellers under the sea, and they are perhaps best described as the gods of an ancient discredited pantheon, who were in opposition to the deities of light, as represented by the tuatha d danann, who were worshipped by a later race. they are alluded to as monstrous and misshapen forms, deformed and frequently equipped with but one leg or arm apiece, and with the heads of bulls, horses or goats. the chief of this band of demon-like creatures was that balor, the one-eyed, of whom more than one mention has already been made. they appear to have

m apiece, and with the heads of bulls, horses or goats. the chief of this band of demon-like creatures was that balor, the one-eyed, of whom more than one mention has already been made. they appear to have waged continual war against the tuatha d danann, by whom they were conquered in the terrific battle of moytura. but they were by no means crushed by this defeat and continued to harass the gods of light for generations chiefly by employing their undoubted powers of sorcery (spence. magic arts in celtic britain. new york: dover, 1999, pages 25-6) these tales are so primal, so ancient, that they may well be part of our racial memory, just as is the myth of the great flood. if credence is given to the notion that an individual human being can draw upon this racial memory, as the psychologis

DONALDTYSON PENTA

agic. it was popularized by french occultists such as eliphas levi, and from this venue found its way into the system of magic used by the hermetic order of the golden dawn. the technique for using the pentagram in golden dawn magic has become almost a universal feature of all systems of magic in english-speaking nations over the past century. in the golden dawn, the quintessence or fifth element of light or spirit is associated with the single upper point of the pentagram. the remaining four elements are assigned the lower points in the same pattern that is observed in the fixed signs of the zodiac, which are aquarius, scorpio, leo and taurus. each of these signs has an elemental attribution in astrology. the sign aquarius, located at the upper-left of the zodiac wheel, is linked with the

scribed in one of her books by the late dion fortune, a member of the golden dawn, and later the founder of her own occult society known as the society of the inner light. inscribe the pentagram on the air in front of your body with strong strokes as though drawing it with chalk upon a blackboard. it is important that the figure be regular. regular symbols have a natural affinity with the spirits of light, and irregular symbols resonate with the spirits of darkness. it is also vital to make the pentagram large- at least several feet across its points. the most common error of beginning magicians, according to dion fortune, is to draw the pentagram too small on the air. finally, be sure to connect the end of the continuous line that forms the pentagram with its starting point. the pentagram

DONALDTYSON UFO

rm of many centuries. physical evidence in the form of mechanical images would seem to offer the possibility of a certain identification. unfortunately, when photos and films of ufos are examined, they tend to fall into two categories: either they are so poor in quality as to be unidentifiable, or they are obvious frauds. most legitimate ufo photos consist of nothing more than a fuzzy dot or blob of light in the sky. in film records, this fuzzy blob is usually moving, or has the false appearance of motion due to movements applied to the camera during filming. sometimes it can be identified conjecturally as a natural object, such as light reflected from a cloud, or the orb of the moon reflected in a body of water or from a refraction layer in the atmosphere, or as the planet venus (an ever

and captured them on film. since these are actual photographs of physical objects in natural light, it can often be difficult to prove that they are fakes, but they usually have a hokey, naive quality that gives them away. by far the most convincing photographic evidence falls into the first category, and consists of "fuzzies" but in these cases, what do we actually have, other than a fuzzy blob of light or shadow? and what does such a blob prove? by its very nature, it is impossible to conclusively identify. it remains forever an unidentified flying object. attempts to demonstrate that these fuzzy blobs or dots of light represent alien spacecraft are doomed to failure before they begin. so let's recap. ufo means unidentified flying object, and there have indeed been many of these reporte

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

e members of the priestly caste, whose profession it was to copy them. theban papyri. the papyri upon which copies of the theban version were written vary in length from about 20 to go feet, and in width from 14 to 18 inches; in the xviiith dynasty the layers of the papyrus are of a thicker texture and of a darker colour than in the succeeding dynasties. the art of making great lengths of papyrus of light colour and fine texture attained its highest perfection in the xixth dynasty. an examination of theban papyri shows that the work of writing and illuminating a fine copy of the book of the dead was frequently distributed between two or more groups of artists and scribes, and that the sections were afterwards joined up into a whole. occasionally by error two groups of men would transcribe

hty in his two risings, the lord of space, the mighty one of the form of khepera, who came into existence through khepera, the lord of the form of khepera; when he came into being nothing existed except himself. he shone upon the earth from primeval time [in the the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (5 of 10 [8/10/2001 11:23:38 am] form of] the disk, the prince of light and radiance. he giveth light and radiance. he giveth light unto all peoples. he saileth over heaven and never resteth, and on the morrow his vigour is stablished as before; having become old [to-day, he becometh young again to-morrow. he mastereth the bounds of eternity, he goeth roundabout heaven, and entereth into the tuat to illumine the two lands which he hath created. when the divin

nd hehet,[2] kek and keket,[3] and enen and enenet,[4] or khemennu, the "eight" and they were considered as primeval fathers and mothers.[5] they are often represented in the forms of four male and four female apes who stand in adoration and greet the rising sun with songs and hymns of praise,[6] but they also appear as male and female human forms with the heads of frogs or serpents.[7] the birth of light from the waters, and of fire from the moist mass of primeval matter, and of ra from nu, formed the starting point of all mythological speculations, conjectures, and theories of the egyptian priests.[8] the light of the sun gave birth to itself out of chaos, and the conception of the future world was depicted in thoth the divine intelligence; when thoth gave the word, what he commanded at

the egyptian priests.[8] the light of the sun gave birth to itself out of chaos, and the conception of the future world was depicted in thoth the divine intelligence; when thoth gave the word, what he commanded at once took place by means of ptah and khnemu, the visible representatives of the power which turned thoth's command into deed. khnemu made the egg of the sun,[9] and ptah gave to the god of light a finished body.[10] the first paut of the gods consisted of shu, tefnut, seb, nut, osiris, isis, set, nephthys and horus, and their governor tmu or atmu.[11] the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (8 of 10 [8/10/2001 11:23:38 am] egyptian account of the creation. in a late copy of a work entitled the "book of knowing the evolutions of ra, the god neb-er

of nature, that is say, their gods, they usually gave to them human forms and conceived them in their own images; but when they personified the opposing powers they gave to them the shapes of noxious animals and reptiles, such as snakes and scorpions. as time went on, the moral ideas of good and right were attributed to the former, and evil and wickedness to the latter. the first personifications of light and darkness were horus and set, and in the combat--the prototype of the subsequent legends of marduk and tiamat, bel and the dragon, st. george and the dragon, and many others--which took place between them, the former was always the victor. but, though the deceased was identified with horus or ra, the victory which the god gained over set only benefited the spiritual body which dwelt in

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

refraenabo equos solis voluntate cordis nei, et cogitatione mentis meae et nutu oculi dextri. erorciso igitur te, creatura aeris, per pentagrammaton et in nomine tetragrammaton, in quibus sunt voluntas firma et fides recta. amen. sela, fiat. qu'il en soit ainsi. 1 next we recite the prayer of the sylphs, after having traced in air their sign with the plume of an eagle. prayer of the sylphs spirit of light! spirit of wisdom! whose breath gives and takes away again the forms of all things! thou, in whose presence the life of being is a shadow which changes, and a vapor which passes away. thou who ascendest the clouds and movest on the wing of the winds. when thou breathes! forth, infinite spaces are peopled! when thou inhalest, all that comes from thee returns to thee! endless movement in et

things, and thy exquisite andsacred ears hear all; listen to thy children whom thou hast loved from the beginning of the ages; for thy golden, great, and eternal majesty is resplendent above the world and the starry heavens. thou art raised above them o sparkling fire! there thou dost illumine and support thyself by thine own splendor; and there comes forth from thine essence overflowing streams of light which nourish thine infinite spirit. that infinite spirit nourishes all things, and renders this inexhaustible treasure of substance always ready for the generation which fashions it and which receives in itself the forms with which thou hast impregnated it from the beginning. from this spirit those most holy kings who surround thy throne, and who compose thy court, derive their origin. o

ch day, and we say the prayer of the gnomes. invisible king who has taken the earth as a support, and who has dug abysses in order to fill them with the omnipotence! thou whose name makest the arches of the world tremble! thou who makest the seven metals circulate in the veins of stone; monarch of seven luminaries! rewarder of subterranean workmen! bring us to the desirable air and to the kingdom of light. we watch and work without respite. we seek and hope by the twelve stones of the holy city, for the talismans which are buried by the magnetic nail which passes through the center of the earth. lord! lord! lord! have pity upon those who suffer! enlarge our hearts! let us be free and raise up our heads! exalt us! o stability and movement! o day invested by night! o darkness veiled in light

obey this sign, or withdraw before this breath. moving serpent, crawl at my feet, or be tormented by this sacred fire and be dissipated with the perfumes i burn therein. let the water return to water! let a fire burn! let air circulate! let earth fall upon the earth, by virtue of the pentagram which is the morning star, and in the name of the tetragram, which is written in the center of the cross of light. amen. the sign of the cross adopted by the christians does not belong to them exclusively. it is also kabalistic, and represents the contrasts, and the quaternary equilibrium of the elements. we see by the occult stanza of the lord's prayer, which we have indicated in our dogma, 9 that there were primitively two modes of making it, or at least two very different formulas to distinguish i

the faculty of seeing in the astral light. this second-sight is as natural as the first sight, or the sensible and ordinary sight, but it can only act through the abstraction of the senses. somnambulists and ecstatics enjoy second-sight naturally; but this sight is more lucid as the abstraction becomes more complete. the abstraction is produced by astral intoxication; that is, by a superabundance of light, which completely saturates the nervous system, and consequently renders it inactive. sanguine temperaments are more disposed to aeromancy; bilious to pyromancy, phlegmatic to geomancy, and melancholic to hydromancy. aeromancy is confirmed by oneiromancy or divination by dreams; pyromancy is supplemented by magnetism; hydromancy by divination with crystals; geomancy by fortune telling wit

ELLIS LOW TWELVE 1907

n unawares. smith would have been glad to whisper a word of counsel or at least to say good-by, but it was not necessary or worth the risk. as i emerged from behind the rock, i perceived that the moon had risen and was rapidly climbing the sky. just then it was obscured by a heavy cloud, but observing that it would soon pass, i improved the chance to creep forward for several rods. then the flood of light was such that i lay flat awaiting another opportunity, which i perceived would soon come. ahead of me and slightly to the left towered another boulder, not so large as the one that screened lieutenant smith. i crawled behind this and then awaited the obscuration of the moon, to advance farther into the open. i was in the act of creeping forward, when, without the slightest sound or warnin

g time on our way here, and i shall be glad to accompany your prisoner back to our camp "and he will be equally glad, no doubt, to go with you; yonder he lies, apparently asleep, on that blanket, which i placed at his disposal" it will be remembered that no fire was in the camp, a part of which was in shadow, though by this time the moon was high in the sky, and when not hidden by clouds, a flood of light bathed the earth. a few paces beyond where we stood 74 low twelve a dark, silent form was lying, as if the man felt no interest in what was going on around him. jennings walked over to him, stooped and touched his shoulder, saying something in apache. there was no reply, and he bent lower. a moment followed and then he straightened up "chief martana is dead i" he said with more excitement

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

erous ether) one of the five elementary principles of nature according to hindu mysticism. akasha is the first of these principles, and out of it the others are created. these subtle principles, or tattvas, are related to the five senses of human beings and to basic elements of matter: earth (prithivi, water (apas, fire (tejas, and air (vayu. the all-pervading akasha is responsible for vibrations of light and sound. sources: prasad, rama. the science of breath and the philosophy of the tattvas, translated from the sanskrit, with introductory and explanatory essays on nature s finer forces. london: theosophical publishing society, 1897. akashic records a theosophical term denoting a kind of central filing system of all events, thoughts, and actions impressed upon an astral plane, which may

books that have added to the growing literature credited to beings from the pleiades, but she has also emerged as one of the new generation of post-new age channelers who are in contact with a wide range of both ascended masters and extraterrestrials. in her channeled material, amorah quan yin offers an alternative view of the origin of the human race detailed to her from the pleiadian emissaries of light. humans have an origin in the deeps of space, and earth inhabitants have a history that includes the former cultures of venus, mars, and maldek (the destruction of which created the present asteroid belt. the purpose of the pleiadian manifestation at present is the release of the patterns of restriction that are carryovers from these earlier connections. they hope to bring about the secon

restriction that are carryovers from these earlier connections. they hope to bring about the second coming of christ en masse, a time when many earthlings become actualized christed (blessed or anointed) beings. one instrument for that is the pleiadian lightwork described at great length in amorah quan yin s the pleiadian workbook. the lightwork opens up the body s ka channels, invisible channels of light energy similar to the meridians described in chinese medicine. sources: amorah quan yin. pleiadian perspectives on the human evolution. santa fe, n. mex: bear& co, 1996. the pleiadian workbook: awakening your divine ka. santa fe, n. mex: bear& co, 1996. amorc see ancient and mystical order of the rosae crucis amoymon according to an ancient grimoire, amoymon is one of the four kings of ha

mbers about 3,000 members. kriyananda has ordained over one hundred ministers. clarity newsletter and crystal clarity publishers serve the movement. ananda may be contacted as 14618 tyler foote blvd, nevada city, california 95959. website: http//www.ananda.org. sources: nordquist, ted a. ananda cooperative village. upsala, sweden: borgstroms tyckeri ab, 1978. walter, j. donald [kriyananda. cities of light. nevada city, calif: crystal clarity publishers, 1987. cooperative communities: how to start them and why. nevada city, calif: ananda publications, 1968. crises in modern thought. nevada city, calif: ananda publications, 1972. the path. nevada city, calif: ananda publications, 1977. ananda cooperative village see ananda church of god-realization ananda marga yoga society controversial hin

and mystical order of seekers was founded in the 1950s by clifford bias (d. 1986, the founder of the universal spiritualist association, as a society for the clergy and the more serious lay students in the association. the order explores the esoteric arts and sciences, those areas generally part of the work of occult orders and magical groups. bias produced a series of manuals, the a.m.o.s. path of light, for the order s members. the order may be contacted c/o universal institute for holistic studies, 4905 w. university ave, muncie, indiana 47304-3460. sources [bias, clifford. the a.m.o.s. path of light. 19 vols. muncie, ind: ancient and mystical order of seekers, n.d. ancient and mystical order of the rosae crucis (amorc) the largest of the several rosicrucian organizations operating in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

this was probably before the time of zoroaster, when the religion of persia seems to have resembled that of ancient india. their hymns in praise of the most high exceeded (according to dio chrysostom) the sublimity of anything in homer or hesiod. they exposed their dead bodies to wild beasts. schlegel maintained that it was an open question whether the old persian doctrine and wisdom or tradition of light did not undergo material alterations in the hand of its median restorer, zoroaster, or whether this doctrine was preserved in all its purity by the order of the magi. he then remarked that on them devolved the important trust of the monarch s education, which must necessarily have given them great weight and influence in the state. they were in high credit at the persian gates (the orient

otion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evil, for with one point in the ascendant it was the sign of christ, and with two points in the ascendant it was the sign of satan. by the use of the pentagram in these positions, the powers of light or darkness were evoked. the pentagram was said to be the star that led the magi to the manger where the infant christ was laid. the preparation and consecration of this sign for use in magical rites was prescribed with great detail. it might be composed of seven metals, the ideal form for its expression, or traced in pure gold upon white marble never before used for any purpose. it might

magical rites, numbers played a great part. the power of the number three is found in the magic triangle, in the three prongs of the trident and fork, and in the three-fold repetition of names in conjurations. seven was also of great influence, the seven days of the week each representing the period most suitable for certain evocations, and these corresponding to the seven magical works (1) works of light and riches (2) works of divination and mystery (3) works of skill, science, and eloquence (4) works of wrath and chastisement (5) works of love (6) works of ambition and intrigue; and (7) works of malediction and death (see also numerology) sources: agrippa, henry cornelius. the philosophy of natural magic. london, 1651. reprint, new hyde park, n.y: university books, 1974. bosman, leonard

anita. london experiments with matthew manning. proceedings of the society for psychical research 58 (1982. manning, matthew. in the mind of millions. london: w. h. allen, 1977. the link. london: colin smythe; new york: holt rinehart, 1974. the strangers. london: w. h. allen, 1978. mansfield, j. v (ca. 1870) nineteenth-century american medium who advertised as the spirit postmaster in the banner of light. he obtained thousands of letters in sealed envelopes addressed to spiritfriends, read them clairvoyantly, and wrote out replies automatically in various languages. german, spanish, greek, arabic, sanskrit, and even chinese answers were sometimes given. encyclopedia of occultism& parapsychology. 5th ed. mansfield, j. v. 975 many witnesses testified to his powers. his scripts were preserve

o coordinate her teaching activity. she does not have a webpage, but information about the continuing messages from the pleiadians can be found at http/ www.spiritweb.org/spirit/pleiadians-book.html. sources: marciniak, barbara. bringers of the dawn: teachings from the pleiadians. santa fe, n.mex: bear& co, 1992. earth: pleiadian keys to the living library. santa fe, n.mex: bear& co, 1994. family of light: pleiadian tales and lessons in living. santa fe, n.mex: bear& co, 1998. margaritomancy divination by means of pearls. a pearl was covered with a vase and placed near a fire, and the names of suspected persons were pronounced. when the name of the guilty one was uttered, the pearl was supposed to bound up and pierce the bottom of the vase. margery pseudonym of famous medium mina stinson c

EVERBURNING LAMPS

rouge www.dragonrouge.ourosicrucian thoughts on the ever-burning lamps of the ancients. by w. wynn westcott frater roseae crucis. the ordinary englishman of to-day considers the idea of a lamp which should be everburning only less absurd than the idea of perpetual motion. to the dabbler in modern science it is but little less absurd, but to the deepest thinkers, and to rosicrucians, a scintillula of light appears on this mysterious subject. the true adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evidence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow. the pages

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

erience with short, gray-skinned humanoids with catlike eyes. during a wave of ufo sightings in october 1973, two pascagoula, mississippi, fishermen claimed that robotlike entities had floated them into a ufo. the story received enormous publicity, as did an even more spectacular incident in november 1975, when a forestry worker from snowflake, arizona, disappeared after six colleagues saw a beam of light from a ufo hit him and knock him to the ground. travis walton returned five days later with fragmentary memories of seeing two kinds of ufo beings, little gray men and humanlike (but not human) entities. a few other stories, now being called abductions as opposed to kidnappings, saw print in the ufo literature but were little noticed elsewhere. the first book on the larger phenomenon of u

oltec, the human race will continue to be educated subtly through dreams, popular culture, and growing numbers of spacecraft sightings. unfortunately, there will be many ones who will confuse us with negative et encounters. indeed, the greys will take advantage of the opportunity to confuse the populace and attempt to tarnish our image. ones must be made aware of the distinction between the ships of light and the ships of abduction (soltec, n.d. in 2000, brianna wettlaufer of van tassel s organization, the ministry of universal wisdom (van tassel himself died in 1978, put out a statement that sought to separate ashtar from the ashtar command. van tassel, it was said, communicated only with ashtar; the ashtar command, on the other hand, was a concept promulgated by another early contactee

ashtar command, athena is the twin flame of ashtar. he has said to me that he could turn over the whole command to her and no one would even miss him (beckley, 1989. see also: ashtar; contactees; korton; monka further reading beckley, timothy green, 1989. psychic and ufo revelations in the last days. new brunswick, nj: inner light publications. tuieta, 1986. project alert. fort wayne, in: portals of light. 30 athena maren jensen as space commander athena in the 1978 1979 abc tv series battlestar galactica (photofest) atlantis atlantis, the fabled lost continent, almost certainly never existed in the real world, but it has long captured the imaginations of human beings. a vast literature scholars estimate cons e rva t i vely that more than two thousand books a d d ress the subject has tackl

anka, n.d. anka s organization, in t e r p l a n e t a ry connections, coordinates the channeling eff o rts and circulates tapes of their re c o rd i n g s. see also: channeling further reading anka, darryl, 1990. bashar: blue print for change, a message for our future. simi valley, ca: new solutions publishing. a message from darryl anka, n.d. http//www. bashartapes.com/about/message2.html being of light in his best-selling life after life (1976) raymond a. moody writes of near-death experiences in which persons undergo visionary encounters of what seems to be a kind of heavenly realm. in out-of-body states, according to testimony moody collected, percipients observe a brilliant light at the end of a tunnellike passage. a telepathic message from the light asks the observer something like

in, as moody puts it, a display of visual imagery. incredibly vivid and real. the percipient feels great love and warmth emanating from this being, who is usually interpreted as a divine figure from the individual s own religious tradition. some see it as god or christ, others as an angel. all, however, feel that the being is an emissary, or a guide. moody characterized the meeting with the being of light as perhaps the most incredible common element in the accounts. other researchers who followed in moody s wake, however, only ambiguously replicated this particular finding. kenneth ring, margot grey, and others found fewer such encounters in their own samples of people who had undergone near-death experiences. many neardeath accounts described the observation of an overwhelmingly loving

FAUST

when all my search was done. bachelor of arts confess it then! your skull, now bald and old, is worth no more than yonder hollow one. mephistopheles [good-humouredly. you re ruder, friend, perhaps than you mean quite. bachelor of arts in german people lie when they re polite. mephistopheles [moving nearer and nearer toward the proscenium in his wheeled-chair, to the spectators. here i m deprived of light and air. i wonder could i find refuge with you people yonder? bachelor of arts it is presumption that men old and hoar seek to be something when they are no more. man s life lives in his blood and where, forsooth, does blood so stir as in the veins of youth? ah, that is living blood, with vigour rife, creating newer life from its own life. there all is stirring, there is something done, t

, now near, now far] here! and here! thales i pardon you that ancient jeer; but with a friend such idle words forgo! you speak from some false place, i know. proteus [as if from a distance] farewell! thales [softly to homunculus he is quite near. shine brilliantly! as curious as a fish is he; assume what form and place he may, be sure, flames are for him unfailing lure. homunculus at once a flood of light i ll scatter, discreetly, though, for fear the glass might shatter. proteus [in the form of a giant tortoise. what beams so winsome, fair, and dear? thales [concealing homunculus. good! if you wish, you can observe it near. don t let the little effort worry you, appear on two feet just as humans do. it s with our will and by our courtesy that what we now conceal, who wills may see. proteu

rus. how we shudder! how we quiver! does death summon thee to fall? euphorion. from afar look on? no, never! worry, need- i ll share it all. the above. danger his rashness brings, fatally bold! euphorion. still must i- see the wings that now unfold! thither! i must! i must! grudge not the flight! he casts himself into the air, his garments bear him up for a moment, his head is irradiated, a trail of light follows him. chorus icarus! icarus! piteous plight! a beautiful youth falls at his parents feet. we think we recognize a familiar form in the dead body; but the corporeal vanishes at the aureole rises like a comet toward heaven. the robe, mantle, and lyre remain lying on the ground. helena and faust. quick on joy followeth dire pain and moan. euphorion s voice [from the depths. leave me i

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

4 '0* a number of elements in the qabalistic teachings regarding the work of the chariot (ma aseh merkabah) and the work of the creation (ma aseh b reshith) provide rich opportunities for comparison with the ideas and models of modern physics and astrophysics. for instance, it has been particularly popular in some recent books to compare the lurianic doctrine of the 0' 8: h" 2: 2 2:e 8% expansion of light in the envacuous, circular contraction (tzimtzum) to the modern astrophysical model of the big bang. in the big bang model, this universe originated in a quantum fluctuation that generated an immense explosion of tremendous mass (1058, or in the more technical parlance, 10e58 grams) contained in an infinitesimally small space (10e-33 cm. as the universe expanded and cooled, clouds of plas

e of interest amongst present-day (nonoccult) qabalists. the text of the etz hachayyim describes the emanation of the smooth and simple light of the endless (rva [vc ]ya, ayn sof or, from its unmanifest condition into the pattern of the sefiroth of the tree of life within the sphere of contraction(,vomo, tzimtzum).34 in the etz hachayyim, the central column of the tree is called the kav (bk, line of light, and the names used for the sefiroth are exclusively zoharic. the lurianic cosmogony elucidates a system of partzufim, or veils, positioned on the tree. the etz hachayyim is a source for several unique forms of the tree of life. one form renders the sefiroth as a pattern of ten concentric circles, like layers of an onion. two other trees are set upon a version of the vertical arrangement

rse. a parallel in chaos theory is the concept of a disturbed system that strives to revert to a former condition of quasi-stationary equilibrium. the work of the chariot trust published the first english translation of all ten branches of the etz hachayyim in 1973 -0= the primary texts of the mystical qabalah are books of power not intended for superficial consumption. such books are alive, full of light, with hidden gates and abundant treasures. the life, light, and secrets of any book of power must grow like seeds in the mind. with proper cultivation under suitable conditions, those seeds bear fruit over time. with repeated recitation and perhaps the scribing of a text, one can feel the patterns and identify the key phrases, power names, imagery, and diagrams upon which the book is buil

the horizontal line is scribed from right to left (column of the right. finally, the diagonal line is drawn from the left end-point of the horizontal line upward to the right across the vertical stroke (column of the left. the columns of the left and right are opposite reflections in the clear mirror of the central column. in the etz hachayyim (tree of life, the vertical stroke is called the line of light (bk, kav. the alif in arabic uses only this vertical stroke, reflected in the principal working tree in the sufi tradition that only uses the central column. the cross is the christian alef, with the diagonal stroke of the column of the left removed. 2 f# evolution of the alef of unity the second line of the first verse of the sifra detzniyutha (book of that which is concealed) says, unti

esis of the universe, the unmanifest light of the endless enters the tzimtzum (circular contraction) through that point in the supernal world of atziluth (emanation, triggering a quantum fluctuation that generates the big bang and subsequent inflation of the universe. it then descends through the successive three worlds, thereby manifesting the complete tree. the central column is called the line of light (kav) in the lurianic doctrine presented in the etz ha chayyim. with the expansion of the tree, the universe is created by the celestial head of messiah called the first, and sustained in the tree as a balanced tension between vast and small face.18 the extension of the central column is precipitated and sustained by the tension between the two sefiroth crown/above and foundation/below, w

FIRE OF QAYIN RITE

antments. the witch now makes burnt offerings of resinous perfumes and aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light, hear the prayer. in the brazen citadel, in the hall of flames i call upon thee, goat-angel of the golden horns, master of the primal fire, azael-qayin, appear in thy brilliance. thou art he: who fell from the sun to consecrate humankind with sacred heat. thou art he: who led the hosts of the watchers, the fair sons of the gods to mingle their fiery seed with the beauteous daughters of me

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

multiplied, each according to their species. pimander gives trismegistus advice as to how he is to comport himself in life in view of the mystery which has been imparted to him. he is to know himself, because "he who knows himself goes towards himself, that is towards his true nature "you are light and life, like god the father of whom man was born. if therefore you learn to know yourself as made of light and life. you will return to life" only the man who has intellect (not all men have it) can thus know himself. and trismegistus must live a pure and holy life, rendering the father propitious to him through filial love and uttering benedictions and hymns. trismegistus gives thanks to pimander for having revealed all things to him, but wishes also to know about the "ascension. pimander exp

are mutable in substance and quality. the seven planets, which are not mutable in substance, but are so in quality and disposition. the eighth sphere, whose movement is opposite to that of the planets and which has the qualities of candor and splendor. the chrystalline sphere, which has simple motion and the quality of candor. the empyrean, where all is stable and the lumen of which is a quality of light superior to candor. in the stable and lucens empyrean is accommodated the trinity expressed in the nine orders of angels of dionysius. there are legions of angels in the orders and their number exceeds the faculty of human computation. the nine orders are: seraphim, cherubim, thrones; the hierarchy of the father. dominions, virtues, powers; the hierarchy of the son. principalities, archan

is a characteristically dionysian conception, to which dante had given a somewhat new turn by describing how, as he and beatrice mount through the spheres of the planets, the light changes in quality at each ascent, reaching ever more dazzhng degrees of intensity in the eighth sphere, the ninth sphere and the empyrean. ficino, in the passage analysed above, seems to be definitely using, splendor of light in the eighth sphere, candor of a more intense light in the chrystalline sphere, and lumen of the supreme light in the empyrean (beyond which there is perhaps an even higher lux in the divine mind. he also uses such many varying terms for light in his de sole' and de lumine,1 though i am not sure that the terms are always used consistently with the same degrees of meaning. ficino has inte

used in the de vita coelitus comparanda where the spiritus of the world is thought of as poured out through the stars and drunk by its recipients here below. and if we add one more term to the light series, the term "sol" for the planet sol or the sun, the drinking in of spiritus from the sun would connect with the higher series, the higher "liquor" drunk by the hierarchies, and the higher forms of light flashed down from the light supernal.3 thus ficino's natural or spiritus magic, aiming no higher than the planets and particularly at the sun, would yet have an angelic continuation stretching out beyond and above it. though ficino, or so i believe, would make no attempt to "operate" with angels, beyond the normal christian prayers and supplications, nor try to reach the virtues which mov

trologises" the celestial hierarchies even more strictly than ficino, by allowing them these special influences in the three zones. there is no trace of such astrologising tendency in pseudo-dionysius himself, for whom the nine hierarchies both represent the trinity and are solely devoted, in their several degrees, to the praise of the trinity. with ficino's "hierarchising" of different qualities of light, may be compared pico's hierarchical presentation of heat "with us, color is an elemental quality; in the heavens (that is in the stars) it is calorific virtue; in the angelic mind it is the idea of color."2 it may well be, as e. garin has suggested,3 that in the proem to 1 ibid, pp. 255, 257. 2 ibid, p. 189. 3 e. garin, giovanni pico della mirandola, florence, 1937, pp. 194 ff. 122 pseud

FRATER ELIJAH ANGELS OF CHAOS

uarters (these are the adoration's, as thou has written, as it is said: the light is mine; it's rays consume me: i have made a secret door into the house of ra and tum, oh khephra and ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell show thy star-splendor, o nuit! bid me within thine house to dwell, o winged snake of light, hadit abide with me, ra-hoor-khuit! 19: that stele they shall call the abomination of desolation; count well it's name, and it shall be to you as 718 note: i once lived in a house at 718 in brooklyn- note also: there are only 75 verses to chapter iii 75- 76= 1 there are only 79 verse to chapter ii 79- 76= 3 there are 66 versus to chapter i 66- 76= 10 from chpt i--iii (liber al) we get th

w. thus we get now into the subject of liber chrnzn see now appendix i and ii. afterwards i shall explicate the relations to the goddess-force babalon and the scarlet brotherhood. 6 the rite of suffering death be not proud, though some have called thee mighty and dreadful. thou art not so- some dead poet being a chaotic interpretation of the holy guardian angel operation, as one summons the angel of light, the reverse impulse is attracted and mastery& integration of the darkness is necessary for unity. a thorough selfexamination and analysis is a must, and identification with all our demonic aspects a key. after initial knowledge and conversation with the angel has taken place, it becomes necessary to make a descent into darkness. the following reflects my own rite of suffering. the tradit

FREEMASON BLUEBOOK

on; for there the lord commanded the blessing, even life forevermore. the following hymn may be used instead of the lesson: musicauld lang syne. i.behold! how pleasant and how good, for brethren such as we, of the accepted brotherhood, to dwell in unity. ii 'tis like the oil on aaron's head, which to his feet distils;like hermon's dew, so richly shed on zion's sacred hills. iii.for there the lord of light and love, a blessing sent with power; o may we all this blessing prove, e'en life for evermore. iv. on friendship's altar rising here, our hands now plighted be, to live in love, with hearts sincere, in peace and unity. the lambskin, or white leather apron. is an emblem of innocence, and the badge of a mason; more ancient than the golden fleece or roman eagle; more honorable than the star

region or quarter of ii by it we measure the planetary orbs, and make new discoveries in the sphere of the fixed stars. nay, more: by it we perceive the tempers and dispositions, the passions and affections of our fellowcreatures, when they wish most to conceal them; so that, though the tongue lie and dissemble, the countenance would display the hypocrisy to the discerning eye. in fine, the rays of light maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (20 of 76 [11/22/1999 11:51:55 am] which administer to this sense are the most astonishing parts of the animated creation, and render the eye a peculiar object of admiration. of all the faculties, sight is the noblest. the structure of the eye, and its appurtenances, evinces the admirable contrivance of nature for perform

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ns builder; arche is the greek name of primordial matter. it is also said that jesus was a carpenter (tekton) himself. it is true, he was a tekton, builder or mason, a son of god, the grand archetekton. at the age of thirty-three, when he had taken the three-times-three (9) degrees of mystic masonry, he descended to the center of the earth. so does every other tekton, mason or phree messen (child of light) as the egyptian called such, descend through the nine arch-like strata of the earth. we shall find at the time of the first advent of christ both hiram abiff, the son of cain, and solomon, the son of seth, reborn to take from him the next great initiation into the christian mysteries. in the last chapter we saw while considering "the philosopher's stone" that the spinal cord is the princ

faculty which they possess. and the latin catholic version of the new testament (luke, chapter vii, verses 11 to 15) speaks of the person raised by christ as the widow's son of nain. as the serpent is not fully unfolded until the ninth arch of the lesser mysteries has been passed and the candidates become aspirants to the greater mysteries, and further because the lodge of phree messen (children of light) of ancient egypt are now transferred to the various branches of the anglo-saxon race, where the sound nain means "nine" the original word has been corrupted to mislead all not entitled to the knowledge. but all things change on this terrestrial sphere, and this applies also to the methods of initiation and the requirements thereof. hiram abiff failed in his great effort to make the molte

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

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 and noble estate until they find the door of the temple, and ask and receive light; then as "phree messen" or children of light they are instructed in methods of building a new temple without sound of hammer, and when the spirit realizes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material world, that apart from the father it is "poor, naked and blind" when it knocks at the door of a mystic temple like that of the rosicrucians and asks for light, when it receives

ed in the virgin mary. faith is the prime factor in their salvation, the attitude of unquestioning childlike obedience being cultivated. it is different in the temple of the other order; when the candidate enters there "poor "naked" and "blind" he is asked at once what he is seeking, and when he answers "light" it is the duty of the master to give what he asks and make him a phree messen--a child of light. it is his duty also to teach him to work, and a male ideal, hiram abiff, the master workman, is presented for emulation. he is taught to be always ready to give a reason for his faith. as he qualifies in the work, he rises step by step, and at each degree more light is given. there are 3x3 degrees in the lesser mysteries; when the candidate has passed the 9th arch, he is in the holy of h

FREEMASONS SATANISM AND SYMBOLISM

nd a torch of fire and light. a gift of the masonic order, the modern inheritors of the illuminati heritage, the statue of liberty was sculptured by frederic bartholdi, a member of the masonic lodge of alsace-lorraine in paris, france. the statue is significant to the secret societies plotting the new world order [texe marrs, dark majesty: the secret brotherhood and the magic of a thousand points of light, p. 212] please note that our symbol of the statue of liberty was the actual terra cota model constructed in 1870 by the masonic sculptor. in satanism, virtually any perpendicular symbol is the phallus, so the torch certainly qualifies; indeed, one might wonder, from the explanation given, above, that the torch is lucifer's phallus, if the occultist really believes the torch is a symbol o

FULL MOON RITUALS

r, no amount of self-reassurance can slow the racing of his heart as he watches owl gracefully move about him. tonight he is supposed to become a still point of an ever-moving cosmos. as always, the sheer joy of sharing being with higher powers is tempered by the anxiety regarding the many expectations which accompany that role. as their dance continues, deer becomes absorbed in the myriad points of light which- reflected from the mirrored shards in owl's dress- spiral and dance about him. even as his mind and heart steady, his body trembles. he feels her warm touch upon his breast and hears her words "you are the altar" then loses the thread of her saying. but not of that which transpires. deer suddenly reels- the change in perspective from five simple senses to seemingly endless points o

ost beneficial to all "so mote it be..lyn emerges from the shadows. she was going to just watch this month, feeling that she had little to contribute. now, she finds that her need to petition has become too great for her to hold in silence. her purple over-dress rustles along the ground as she walks. hoping that it's okay, she lights a candle with the flame from red deer's candle. she needs a bit of light to carry with her. all she has to offer up is a freshly re-potted "tree. she has no idea what it really is. it got left behind at an apartment she moved into. despite being so spindly that it's previous caretaker had it tied to a couple of tall braces, it refused to die. at one point, it only had one yellowed leaf left. and yet, it survived. when lyn had considered giving up on it, it sho

FULLER J F C SECRET WISDOM OF THE QABALAH

is so, then it follows that symbols, to remain potent, must change as intellectual concepts change. for example, should we today declare that the universe is composed of minute indivisible and indestructible atoms of matter, we can expect no appeal from. the scientific mind; because the conception of the universe has changed and the man of science is thinking in terms of electrical waves or waves of light. nevertheless, these waves are just as much symbols as atoms are, and in themselves they explain nothing; yet their virtue lies in that they fit better into the present order of scientific thought; that is- symbolically they are not out of place. as long as they maintain their place they maintain their attractive power by bringing the mind into contact with the mystery; and so long as thi

first is symbolized by the angelic hosts, the second by the demon hordes- good and evil; for, as isaiah says: gi form the light, and create darkness: i make peace, and create evil :i the lord do all these things. h 20 the spirit which we sense through our third eye is not god as the primordial cause, or no-thing, but as it were the thought of this cause. ghe constituted in the first place a point of light, which became the divine thought. h 21 our consciousness is the mirror which catches the rays of this thought; there-fore all thoughts are images of god's thought, and the more spiritual, alive, our consciousness becomes, the more perfect are these images, which are not illusions but symbols of reality. simon ben yohai stretched out his hands and cried: secret wisdom of the qabalah page 1

eye [malkuth, the world would perish. 36 thus does this unvarying idea of balance run on. gthe union of man with god h, says saint theresa, gis nothing but the reunion of two bodies which have been separated but are always one. h the connecting link is the power of will, which is neither good nor evil, but a power or energy, which can be filtered through good or evil. it is, as it were, the beam of light of a magic lantern, the slides it penetrates being the nature of man. as long as these slides exist there can be no perfect vision of god and, consequently, no perfect union. when moses said to god, gi beseech thee, show me thy glory h, the answer he received was: thou canst not see my face: for there shall no man see me, and live. and the lord said, behold, there is a place by me, and th

oth flourished in adjacent regions. as the qabalah is largely an exposition of the upper and lower, god and the image of god, so is the zoroastrian philosophy founded on the idea of the passive and active in nature- the so-called good and the evil. as to the qabalist the mediating agent is the will, so to the zoroastrian the great magical agent is in actual fact no other than lucifer- the vehicle of light. to pythagoras, god was absolute truth clothed in light, all things emerged from the tetrad, and the mediator was number manifested by form. to him material forms were but images or illusions of real forms, and this was the view also taken by aristotle and plato. to the second of these philosophers ggod, intending to make a visible world, first formed an intelligible one; that so having a

on, a balancing of forces, which will give life and light to a new world order. man is the microcosm, because he cannot truly and meaningly say gi am h without postulating the macrocosm. the one is as much of his nature as the other, because his existence depends on the balance between both as certainly as an electrical current depends on what we call positive and negative waves of electricity or of light. glet there be light h occultly represents the world, not only as a material form, but as a spiritual idea. secret wisdom of the qabalah page 22 chapter ii the cosmogony of the qabalah the primal cause. in its most condensed form the cosmogony of the qabalah may be defined as a process of world emanation from no-thing, through the form of man, back again to no-thing; man being the equilib

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

ved in the national library at paris, are two trees, the one representing the east, or india and china, the other, the west, or egypt. the former of these trees is putting forth a pair of leaves and is topped by the emblems of siva, emblems which indicate the fructifying powers of nature, whilst the egyptian sacred tree, which is surmounted by the ostrich plume, the emblem of truth, is indicative of light, intelligence, or the life of the soul. in a discourse delivered by dr. stukeley in 1760, attention was directed to the grove of abraham as "that famous oak grove of beersheba, planted by the illustrious prophet and first druid--abraham; and from whom our celebrated british druids came, who were of the same patriarchal reformed religion, and brought the use of sacred groves to britain"[17

ations worshipped the corporeal sun. it was the "centre or body from which the pervading spirit, the original producer of order, fertility, and organization, continued to emanate to preserve the mighty structure which it had formed" it is evident that at an early age, both in egypt and in india, spiritualized conceptions of sun-worship had already been formed. we have seen that netpe, the goddess of light, or heavenly wisdom, conferred spiritual life on all who would accept it. the great mother of the gods in india was not only the source whence all blessings flow, but she was the beginning and the end of all things. of "aditi, the boundless, the yonder, the beyond all and everything" max muller says that in later times she "may have become identified with the sky, also with the earth, but

protect us from evil" in the egyptian as in the indian and hebrew religions, the two generating principles throughout nature represent the infinite, the holy of holies, the elohim or aleim--the ieue. within the records of the earliest religions of ethiopia or arabia, chaldea, assyria, and babylonia, is revealed the same monad principle in the deity. this monad conception, or dual unity, this god of light and life, or of wisdom and generative force, is the same source whence all mythologies have sprung, and, as has been stated, among all peoples the fact is observed that the religious idea has followed substantially the same course of development, or growth. within the sacred writings of the hindoos there is but one almighty power, usually denominated as brahm or brahme- om or aum. this wo

, ilos, helos, bil, baal, al, allah, and elohim were names given to the sun as representative of the creator. we are assured by godfrey higgins that brahme is the sun the same as surya. brahma sprang from the navel of brahme. faber in his pagan idolatry says that all the gods of the ancients "melt insensibly into one, they are all equally the sun" the word apollo signifies the author or generator of light. in the rig veda, surya, the sun, is called aditya "truly, surya, thou art great; truly aditya, thou art great" selden observes that whether the gods be called osiris, or omphis, or nilus, or any other name, they all center in the sun. according to diodorus siculus, it was the belief of the ancients that dionysos, osiris, serapis, pan, jupiter and pluto were all one. they were, the sun. m

this traditional virgin. she is standing, one foot upon a crescent and the other on a serpent's head, in the mouth of which is the sprig of an apple tree on which is an apple. the tail of the serpent is wound about a globe which is partially enveloped in clouds. on one arm of the virgin is the child, and in the hand of the other arm she carries the sacred lotus. her head is encircled with a halo of light similar to the rays of the sun. one is frequently disposed to query: do the initiated in the romish church regard these images as legitimate representations of mary, the wife of joseph and mother of christ, or are they aware of their true significance? certainly the various accessories attached to this figure betray its ancient origin and reveal its identity with the egyptian, chaldean, a

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ect to their landlords,whooccupied the lower part of the building.nowat this point two odd circumstances met together. the landlords were, in fact, an evangelical society of the strictest protestant principles.thatwas one circumstance.theother was this: the firm wrote their letter begging for a slight delay on'unknownworld' letter paper, which displayed the magazine cover in miniature: a pentacle of light, a strong spirit proceeding from it, and, for alliremember, other apparatus of magic. and happy magic, indeed, resulted from this letter.theevangelical societywrotein horror: they had never imagined that anything so dreadful was being done on their premises; they begged the publishers of'theunknownworld' not to speak of a trifle of rent owing,butto go forthwith in god's name. and the publ

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

and age,we ourselves are very few here but we are very zealous and earnest and possess considerable strength. however, we are verycautious and do not entrust anyletters to96 thegoldendawnthe post so can send you few communications and can beoflittle assistance. please write to me again and kindly seal the letter you send addressed to me, enclosing it in an envelope which is addressed to the lodge of light, love and life (licht liebe leben, the addressofwhich you know. i remain in love, sap. dom. ast. 7=4 my secretary'inutroque fidelis' usually writes on my behalf.2.jan25/88tobrother'nonomnismoriar',i give thee the authority to sign my device sapiens dom. ast. on any paper if the need arise, in order to comply with my wishes and to form associations and to make ready the workoftheorderg.d.y

y w. and n. to e, faces hierophant, salutes, raises thurible, makes cross therewith and censes three times. he proceeds s, w. and n. facing each point, making cross as before and censing three times. he returns to e, uplifts thurible and says:dadouchos:'i consecrate with fire' he again salutes the throne and returns to his place direct.hierophant:'letthe mystical procession take place in the path of light.'thekerux passes to n. and halts.thehegemon passes by s. and w. where he is joined by hiereus and they proceed, with hegemon in front, to their places behind the kerux.thedadouchos follows hegemon from s. to w. where he allowsthe hiereus to step between and so passes to n. where he takes his place on the right of stolistes.thekerux, hegemon, hiereus, stolistes and dadouchos circumambulate

mon twice and the rest three times when, after salutes, they return to their places with the sun.hierophant:'themystical procession is accomplished.letus adore the lord of the universe' all present face e. and salute.thesalute is maintained throughout the adoration.hierophant:'holy art thou, lord of the universe. holy artthouwhom nature hath not formed. holy artthouthe vastoneand the mighty, lord of light and darkness (then facing the w)'inhis name, frater kerux i command you to announce that the temple is open.'thekerux, passing by n. to north front of the throne of the hierophant, raises his wand, saying:kerux:'in his name who works in silence and only silence can express, i proclaim that the sun has risen.'appendixckierophant:'khabs (knocks)hiereus:'am'(knocks)hegemon:'pekht (knocks)hie

ade.'thehegemon, passing from behind the white pillar, hands his sceptre to the hiereus, removes the rope and invests with the ribbonofa neophyte, saying:hegemon:'bycommand of the very honoured hierophant, i invest you with the badgeofthis grade.itsymbolises light dawning in darkness.'hereturns to the white pillar.u8thegoldendawnhierophant:'letthe mystical procession take place in the path255 way of light.'thehegemon leadingneophyte-whomust not pass through thepillars-takesup his position behind the kerux.thehiereus follows and takes his place behind the neophytebutin front of the stolistes and dadouchos. when thus marshalled, the kerux moves forward with lamp and wand.theypass the hierophant once and salute.thehiereus drops out as the procession passes his throne.thehegemon circumambulate

xternal sense. it is a double cube because the things which are below are a reflection of those which are above, as we are told by the emerald tablet; the worldofman and womanappendixc119born to sorrow is a reflectionofthe world above where dwell beings created for joy.thealtar is black because the fires of created things arise from darkness and obscurity, which divine beings unfold in an element of light.thewhite triangle is placed on the altar as an image of the triune light which moved in the darkness, forming the world in darkness and out of darkness.thereare two contending powers and one always uniting them.thesethree are imaged in the triple flame of ones being and in the triplicity of the world of sense.theyare thetriadof life.thered cross above the triangle is.asymbolofhim who is u

GILBERT THE MAGICAL MASON

nted in s.r.i.a.,transactionsof themetropolitancollege(1907, pp. 7-11.]5. rosicrucianthoughtsontheever-burning lampsoftheancientstheordinary englishman of today considers the idea of a lamp which should be ever burning only less absurd than the idea of perpetual motion. to the dabbler in modern science it is but little less absurd,butto the deepest thinkers, and to rosicru255 cians, a scintillula of light appears on this mysterious subject.thetrue adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evid255 ence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow.thepages

nce which man attempts to grasp, and by defining, to limit, bound and describe, and so creates for his worship a divine personality. by gradual stages of development, each farther from the source, there arise the powers and forces which have received the names of archangels, angels, planetary spirits, and guard255 ians of man; still farther from god, we obtain the human souls, which are as sparks of light, struck off from the unsupportable light of divinity, which have been formulated into egoity to pass through a long series of changes and experiences by which they make the circuit of a universe, in every stage of existence, of separation from the divine fountain, to be at last once more in-drawn to the godhead, the father, whence they emerged upon a pilgrimage, following a regular succes

certain distance from side to side, and the horizontal bar tobemoved up and down an equal distance, and the perfect square of four equal sides is produced. it matters little which ideal of the tetrad you conceive; in the one case concentrate attention on the points, in the other upon the sides of the figure. conceive the four points of the compass, they are the positive and negative respectively of light andthe vestiges of tetragrammaton155heat, east and west for light; north is the negative of heat, south the positive. levi describes the philosophy of the human mind as formed of affirmation and negation, discussion and ascertainment. discussion tends to reconcile the opposing forces, affirming and denying, while ascertainment- solution of the problem- completes the process. so in the rel

ormances showed incidents in their career, there were failures and successes, dangers and trials, escapes and rewards, and the drama wouldendwith the union of the heroic pair, represent255 ing the combination of the higher human principles by salvation, the heavenly marriage, and this longed-for consum255 mation was displayed by the grand final tableau, which we now call the transformation scene, of light, joy and glory, suggestiveofthebeatific reward of the virtuous soul which had survived the attractions of the lower principles and had joined itself to the heavenly powers.thenumberfourhas many other symbolic references to man, which may be traced by analogy in several directions; as, for example, let us considerthepack of playing cards, as now used. we find thefoursuits of diamonds and h

stern europe and even reached britain, being spread by the roman soldiers who adopted the worship of mithra in great numbers; they were introduced to this cult at the period of pompey in his wars with cilicia. both of these cults were, however, abolished by the domination of christianity under the emperor constantine abouta.d.330.thegod of this world, according to zoroaster, was ahura mazda, king of light and spirit of the sun, often called ormuzd by english authors- a great being having many resemblances to the old hebrew mosaic ideal of jehovah.thecult was at first, at any rate, a monotheistic one,butlater became dualistic, prominence being given to the existence and powers of an evil deity named angra mainyus, the evil mind, also called ahriman, who is always in conflict with the god of

GILBERT THE SORCERER AND HIS APPRENTICE

fromwal/ords amiquarian magazine,vol. xi,no. 65(1887)pp.305-8.]2. thesymbolismofthe4ancientsin thisclavicula'no.2,ashortexplanation ofthesymbolism of those four important officers of a college, openinthe zelatorgrade,whoarenamedancients "they preside, in the first place, over the elemental tests, by the symbolical passing through which alone. the candidate becomes entitled to kneelbefore-thealtar of light, and to joininthe mystic labours of: the order.itisnecessary to consider them, however, in other aspects than as simply preparersof the ordeal of the candidate; and, firstly, what does the, name 'ancient' mean, and why isitapplied to these officers. in the hebrew kabalah, the terms 'ancient 'ancient of the ancient.ones 'ancient of days, etc.,aretitles applied to god in his innermost and m

r (the egyptian evil deity, typhon; the former of these bears a caduceus, the latter a trident; both figures are bound to the wheel. above them is a sphinx at the balance-point of the wheel, holding a drawn sword between its lion's claws.12. the devil.throned on a cube above the universe is a goat-headed, satyr-like figure, bearing on its brow the pentagram, apex upward, so as to make it a symbol of light. with one hand it points upwards to the symbol of the moon in increase, with the other downwards to that of the moon in decrease, thus symbolising the eternal equilibrium of mercy and justice; the first two fingers and thumb of each hand are extended as in giving the sign of benediction. one arm is feminine, the other masculine. the torch of intelligence is placed between its horns, as th

are the meanings ascribed to cards by the ordinary type of fortune-teller today. more doubtful were mrs emery's sugges255 tions of egyptian correspondences. she was a diligent student of egyptology, though perhaps not quite as much of an authority as her friends claimed, and with natural enthusiasm was apt to see ancient egypt everywhere.124 the sorcerer and his apprenticeanother unexpected gleam of light came to me from a friend of the late charles godfrey leland, who told me that leland had some special knowledge of a peculiar system of gipsy cartomancy, which for reasons known to himself he was not at liberty to divulge, and of a special pack of cards used by them.thefriend who told me this had never seen the cards,butfrom the evidence of the tarot pack shown me by mrs lee it seems more

cing man?ifhe belongs to any of the old forms of the128 the sorcerer and his apprenticetarot, or is in any way connected with the original designers, he is worthy of serious consideration. but one would like to know his origin and credentials. and the same remark applies to the other designs. i am aware that my contribution is exceedingly small, but in tracing a path so obscure the faintest gleam of light may be of great value; i wholly agree with mr waite in deprecating the attitude of those who assume a mighty air of mystery, and hint that an they would they could tell much. this is not the attitude of the real occult student. those who know the secret tradition (supposing there is one) should either set forth their knowledge, if they may, and are not restrained by any pledges or honoura

s theories have been formed to account for it. or158 the sorcerer and his apprenticeagain,267the power of witches to see and have intercourse with elemental spirits, and for this also there are appropriate rituals. one very oldms in the ashmole collection at oxford was discovered and copied by bishop percy.itis entitled 'an excellent waye to get a faerie, and is full of interest, throwing a flood of light on other rituals and traditions. this form of magic is practised to this day in the westernlslands, and i have myself been shown what was declared to be the spoor or track of elemental spirits, and.have heard predictionsofweather and other coming events based thereon.thestudent should make up his mind definitely whether it is witchcraft or folklorethathe intends to study. both are profoun

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

erize the new york swedenborgian rite19[19. the anonymous reviewer was especially irritated by beswick s derivation of the word phremason (as he spells it) from two ancient words, phre or pi-re, the light, and mason, to search, or feel for blindly. our ancient brethren meant by this significant title, that a phremason is a poor blind candidate, or one in darkness, who is feeling his way in search of light 20[20. for the reviewer, a more utterly preposterous and absurd etymology was never invented. and, he concludes, if the teachings of the european swedenborgian lodges were of this fantastic character, it is no wonder that they came to be regarded as ridiculous. even that, however, was presumably better than not being regarded at all. according to beswick, this was how the revival came abo

GILBERT R A THE MASONIC CAREER OF A

waite 'for myself it was a curious experience in more ways than one, and perhaps especially because it was so patent throughout that i could have told the worshipful master all that he was communicating to me. my initiation was nothing therefore but a means to an end: i awaited the grades beyond'54[54. he was not enthusiastic about his brother masons 'i like that phrase "brother of the appearance of light" applied to the masonic brethren to show that their attributed illumination is but phantasmal'55[55, nor about the formal management of a lodge 'the revised byelaws of the runymede lodge have been sent me. it is not to be expected that they should make for the life eternal and i suppose that they are not more eternally voided of all importance than other legislative documents framed for l

GLOBAL FREEMASONRY

enched these ideas have become in the world today, we can appreciate the influence of masonry in it. there is another important thing to take note of here: how has masonry put into motion its mission against religion? when we look at masonic writings, we see that they want to destroy religion, especially on the societal level, by means of mass "propaganda" master mason selami isindag throws a lot of light on this matter in this passage from his book: even overly repressive regimes have not been successful in their attempts to destroy the institution of religion. indeed, the harsh excesses of political methods, in their attempt to enlighten society by rescuing people from empty religious faith and dogmas produced an adverse reaction: the places of worship they wanted close are today fuller

ypt merely in broad terms; they express praise and sympathy for the pharaohs who governed that cruel system. in another article from mimar sinan magazine it is stated: the basic duty of the pharaoh was to find light. to exalt hidden light in a much more vivid and powerful way .as we masons are trying to construct the temple of solomon, so did the ancient egyptians try to build ehram, or the house of light. the ceremonies performed in the temples of ancient egypt were divided into several degrees. these degrees had two sections, small and great. the small degree was divided into one, two and three; after these the great degrees began.64 it can be seen from this that the "light" which the pharaohs of ancient egypt and masons search for is the same. this can also be interpreted as suggesting

altar is an example of this symbolism. global freemasonry pharaoh in the lodge ki materialism revisited kj at the entrance of the grand masonic lodge in washington d. c. there are two ancient egyptian sphinxes. above, left and below: representations of masonic temples a depiction of the ancient egyptian city of memphis. the masons regard this city, with its numerous pagan temples, as the "source of light" global freemasonry kk kl materialism revisited in ancient times in egypt, the initiation ceremonies in the temple of memphis lasted a long time, were performed with the greatest attention and splendor, and showed many similarities to masonic ceremonies.67 let us examine a few examples of the relationship between ancient egypt and masonry: the pyramid under the eye the most well known mas

GNOSTIC CATECHISM

waite 'for myself it was a curious experience in more ways than one, and perhaps especially because it was so patent throughout that i could have told the worshipful master all that he was communicating to me. my initiation was nothing therefore but a means to an end: i awaited the grades beyond'54[54. he was not enthusiastic about his brother masons 'i like that phrase "brother of the appearance of light" applied to the masonic brethren to show that their attributed illumination is but phantasmal'55[55, nor about the formal management of a lodge 'the revised byelaws of the runymede lodge have been sent me. it is not to be expected that they should make for the life eternal and i suppose that they are not more eternally voided of all importance than other legislative documents framed for l

GNOSTIC HANDBOOK

to appreciate the esoteric and mystical view of truth we need to travel back to ancient greece and examine the allegory of the cave as used by plato. this allegory, beyond all others, offers us a real insight into the problem of what truth is. plato sees all of humanity as prisoners, each of us has been kept chained in a subterranean cavern from birth, facing a dark wall. only a very small amount of light enters the cavern and this comes from a small opening high overhead. because of our chains, we look in opposite direction and hence can only observe the dark shadows which pass along the wall we are facing. these shadows are cast by the men and occurrences of the upper world beyond the overhead opening. our perceptions and hence of the shadows and reflections, plato's major contemplation

rk of god within man. mans true self is caught in the coils of earth and is lost in the consciousness of matter. the nature of the spirit-spark within man is that of being a seed, god in potential. in hebrew it is called the ruach and interestingly, one definition offered of the ruach is sophia. so, here we have an israelite version of the classic tale. the spirit of god in man is a spark, a seed of light, it is caught in matter and crying out for salvation. the logos embodied in jesus answers the call and through great suffering offers salvation. but it is not that simple, for while sophia still lives in the world system, she can only travel to the upperworld by day and must return to the underworld by night or so the legend goes. so man, on the path of transfiguration, though being rebor

a must live in the world, but try not to be of it. sophia hence offers us some fascinating insights into the nature of god. she is the daughter of the divine will and yet is the part of the divine will itself, she is the spouse and lover of the logos and the spirit within man. she is reflected in the light hidden in nature, the ecclesia, the gnostic scripture and man, and illustrates the presence of light in all things. in each of these things sophia is manifested. in the material world sophia is the presence of god in nature. even after all the pain man has inflicted on it, nature still exhibits the divine spark, though its luster has been sorely diminished. sophia is the bride of the logos embodied in the the gnostic handbook page 32 ecclesia, in the scriptures sophia is wisdom and in ma

, finally, the last emanation, sophia was created. sophia, being the last creation, did not understand the nature of what had occurred, in her anguish she cried out for the divine will, in this state of suffering she emanated ialdaboath. ialdaboath in his ignorance believed he was the creator and formed matter, by his error, sophia herself became trapped in his creation as did thousands of beings of light that came to believe his error. this tradition is intriguing as it paints the demiurge in an ignorant rather than malefic role, in some sense it embodies the ambivalence found in much hermetic literature where the false creator is seen more as a blundering demi-god than as a adversary. for the kabbalists the fall occurred on a far more ethereal level, when the cosmic light of ain soph beg

ant music has perverted noble attributes and spawned a race of delinquent rebels whose code, or lack of it, has gnawed at the vital future of america and the people of many nations. modern means of communication and distribution of the printed word, the spoken word and the dramatic word through television and motion pictures have caused ideas to span continents and the world almost with the speed of light. like a prairie fire, the dry grass consumes itself to the roof of the gnostic handbook page 48 hopes of humanity which are blighted, then by the searing infamy of wasted energy and emotion. the soulless ones: cloning of a counterfeit creation. mark.l.prophet. summit university press, l.a. 1981. the doctrine of dominions and principalities is one of the more difficult to explain without s

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

is truth? the best way to understand the question of truth is to travel back to ancient greece and examine the allegory of the cave as used by plato. this allegory, beyond all others, offers us a real insight into the problem of what truth is. plato sees all of humanity as prisoners, each of us has been kept chained in a subterranean cavern from birth, facing a dark wall. only a very small amount of light enters the cavern and this comes from a small opening high overhead. because of our chains, we look in opposite direction and hence can only observe the dark shadows which pass along the wall we are facing. these shadows are cast by the men and occurrences of the upper world beyond the overhead opening. our perceptions and hence of the shadows and reflections, platos major contemplation w

s clear and precise. man is chained by his attachment to matter and his fallen condition. the only reality he sees is a reflection and forms a illusionary world around him. this is known as the dialectic system or the world of the archons. the true source of all things is found in the world of ideals- the spiritual planes. in the gnostic school these are known as the static system or the treasury of light. the allegory of plato is an important place to start as it gives us a keen understanding of mans search for meaning. man search is a battle, a cosmic battle, between two distinct systems. in many traditions these two distinct systems are not only seen to be at odds with each other, but in antagonism and conflict. for if the same force that put man in chains is manipulating the reflection

they are esoteric, eso- meaning inner, they are the inner teachings that are behind or beyond the secular, they are core religious wisdom available to the few. they are occult in that they are secret, hidden or unknown. they are religious in the sense that religion means to bind back, to return to the source or origin. these teachings are those which lead back to the spiritual world, the treasury of light from which we have become alienated. but it is perhaps desirable to state unequivocally that the teachings here, however fragmentary and incomplete, belong neither to the hindus, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. madame blavaskty. behind the veil of the hie

such a way as to form a line, on which we can define four major events. that which is before (even beyond) the framework of the line, the start of the line (the alpha event, the line itself and the end of the line (the omega point (fig 1. for ease, let us call this line the cosmic timeline. from the gnostic understanding what which exists before and beyond the timeline is perfection, the treasury of light (we will return to this soon, the end of the timeline is the omega day or the apocalypse, the timeline itself is formed by the various stages of human development, while the alpha event is how time, space and matter began. it is not the point where or when everything began, but only the point ages or yugas. figure one the alpha event the omega day gnostic theurgy page 14 at which time and

re of myth one of the major problems with comprehending the truth of the alpha event is that in the many diverse gnostic and religious traditions this event is presented in so many different ways and via so many different symbol-systems. on one level we may read the high-browed philosophical approach of the greek mysteries, and on the other, we may read about the bloody battle between "the forces of light and darkness" or the literal expulsion of satan from heaven. at first these traditions may seem disparate and it may seem advantageous to jettison one or the other depending on your own level of comprehension. however, if we examine these various traditions in more detail, we may discern a common foundation and come to the realisation that the problem is one of religious or symbolic langu

GOETIA LUCIFERIAN

r the sub-princes accordingly. much of this useful information may be found in the s.l. macgregor mathers translated the book of the sacred magic of abramelin the mage. 10 the four infernal princes are- lucifer east (from lux fero, light bearer. a common shadow association is lucifuge, latin for fly the light and may have close associations with mephistopheles. lucifer in this aspect is the angel of light, the adversary. lucifer is a title which is beheld by the fire djinn azazel being the first angel, fallen from the stasis of light. by this manner, lucifer is the liberator and developer of humanity with his gift of the black flame, or individualized self-perception. leviathan- west (from lvthn, the crooked serpent/dragon of the sea. leviathan is the daemon of immortality and initiation

ual should enter the ritual chamber to perform ceremonial magick while lacking a defined intent and desire. why are you summoning the spirit? what do you wish to accomplish? how will you learn from this spirit? how will you implement the knowledge obtained from this act? how does this sharpen and define your being further? two aspects of the self may be crystallized in the development of the body of light and the body of the shadow; this is by a simplified comparison, the heart of the adversary. the adversary is perpetual evolution, storm and chaos. the light aspect of the adversary is the order within the self which comes through this changing and evolving chaos of self. the body of light/body of shadow is directly tied in with the holy guardian angel/angelic familiar/higher self. the rit

self. the body of light/body of shadow is directly tied in with the holy guardian angel/angelic familiar/higher self. the ritual of the holy guardian angel, azal ucel and the invocation of the adversary may be employed to achieve contact with this individualistic guide or initiatic genius. when you invoke, allow yourself to become enflame into points of ecstasy, you will grow from this. the body of light the body of light is the astral double which is used to align with the angelic familiar/higher self. this daimon is called azal ucel, being the sigillic word combination of lucifer+ azazel, being the torch bearer and awakener through rebellion. the body of light may be developed by meditation, yoga and other acts that you may visualize a white or fiery essence which rises from your flesh;

e or blackened flame within the center, from which an eye arises. the eye would represent the eye of set/shaitan, the adversary and immortal genius of self. the azal ucel ritual and the rite of the adversary is a tool which is aimed at willed practice to achieve contact with this higher self. it is used to also clear the mind and focus the self on the work of which you will undertake. 14 the body of light is brought forth not through dreaming, but the waking plane/conscious mind. find a comfortable place to meditate, decorated in such which would represent the higher self/daimon. anoint the neck and arms in abramelin oil and have the chamber lit with natural light if possible allowing the sun to enter the chamber. remember, the point is to reach the empyrean or celestial realms of the aeth

s of this fire djinn are black and sharp, indicating an infernal aspect not so visible in the flames of self. as you stare into the eyes of azazel, called lucifer or azal ucel, a lightning flash comes from his left eye into yours. as this flash strikes you, a voice is heard within your mind, a single question is asked. you will know this question as this moment occurs. move yourself and your body of light into this angelic being, and allow your self to become engulfed in his fire. let the eyes open in the astral plane with the eyes of lucifer; you shall awaken in this light. practice this frequently, until you feel an instinctual communication with this force. you are becoming in the luciferian light. the body of light is used in scrying and of tarot workings as well. allow the self to lis

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

l weapon, every effort should be made to impart vitality and reality to them. the blind performance of this ritual, as is so true of every aspect of theurgy, is quite useless, and is a waste of both time and energy. the imagination, simultaneously, should be stimulated to create these pentagrams about the magician on the astral plane in glowing figures of fire, so that through the streaming lines of light and power, representative of the spiritual being, no lesser entity of any kind dare make its way. it is necessary that the magician make certain that he does not lower the elemental weapon after formulating a pentagram in mid-air. the circle must be complete, continuing in an unbroken line from pentagram to pentagram. the blazing five-pointed star is like the flaming sword which debarred

GOLDEN DAWN RITUALS A

.r. et a.c. as well as to provide an income for the g.h. chief of the order; thus allowing him to act as a full time viceroy for the order. when writing to a fellow member, please use the r.r. et a.c. letterhead. a stamp on the letterhead is not necessary. 5 regulations index and requirements for advancement from z.a.m. to th.a.m. 1. full moon rite 2. send back ritual 3. spiritual initiation body of light 4. second order eucharist 5. ritual i 6. ritual 5 7. the bornless ritual 8. bornless middle pillar 9. invocation of thoth 10. invocation of isis 11. jupiter talisman ritual 12. ritual of spiritual alchemy 13. equinox ceremony 14. requiem ceremony 15. sol talisman ritual 1. admission index (general orders [a] 2. obligation (to be committed to memory with understanding of each section of th

GOLDEN DAWN RITUALS D

after you have sufficiently charged all twelve bands, then you will lay your wand on your altar with the lotus facing east, you will stand in the west, raise both of your hands, and enflame yourself with the following prayer "oh isis, great goddess of the forces of nature, let thine influence descend and consecrate this wand which i dedicate unto thee for the performance of the works of the magic of light" step 6 wrap your lotus wand in the appropriate silk or linen. 8 step 7 purify the room by n and o just as you did in the beginning; leave nothing out here. step 8 perform the reverse circumambulation to break up the forces. remember, going in reverse breaks up the vortex. step 9 place your lotus wand just outside the precincts of your magical circle and perform the l.b.r.p. and b.r.h. pl

GOLDEN DAWN RITUALS K

f our mystic vault. keep far removed the evil and the unbalanced; strengthen and inspire the initiates, so that we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place be pure and holy, so that we may enter in and become partakers of the secrets of divine light (he replaces the incense upon cand resumes his place saying "the sun daily returning is the dispenser of light to the earth. let us thrice complete the circle of this place, the abode of the invisible sun (chief adept leads, second adept follows, then all the others, and the third adept last. they circumambulate thrice, saluting the east with 5=6 signs as they pass. upon finishing, all resume places. chief adept extends his arms like a cross facing west while all others face east and all say adora

adept "in the center of the heptagonal sides and beneath the altar, his head being towards the east" chief adept "mighty adeptus major, why in the center" second adept "because that is the point of perfect equilibrium" chief adept "associate adeptus minor, what does the mystic name of our founder signify" third adept "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief adept "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" 7 second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, of what shape was the vault? third adept "it is that of an equilateral heptagon, or figure of seven sides" chief adept "mighty adeptus major, unto what do these seven sides allude" sec

GOLDEN DAWN RITUALS SADD

strongest moving from left to right. thou canst apply thy reason unto the elucidation or effect of the four forces, thus rushing together (the following are examples from g.h. frater d.d.c.f) the square of "a" of "exarp" in the tablet of union: 28 triangle no. 1 queen of swords triangle no. 2 m triangle no. 3 a triangle no. 4 m nearly all the squares of this tablet represent some combined effect of light and life. here, m acts both downwards and upwards. a is not very strong in action when it is here placed; and the queen of swords represents the moist force of a, h of w. therefore, if one could attributed a direct material action unto the squares of the tablet of union, the terrestrial effect would be that of a moist and gentle, scarcely moving, breeze; with a soft vibrating light playin

GOLDEN DAWN RITUALS U4

r the novice adept it may be more appropriate to utilize the sigil in black and white as it will tend to be less tiring to the adept. the flashing colors are most effective in that it attracts the spiritual essence, but it can become more fatiguing. this is especially true with skrying or clairvoyance. the second method mentioned is the advanced method. it is, in essence, the creation of the body of light as taught in the outer; create the vehicle and project into it. in this, a god form may also be utilized. 3 as in all astral travel and skrying in the spirit vision, it is essential to banish beforehand (so as not to be provoked by unwanted forces) and afterward. test completely. the beginner may experience difficulty in that he/she often commits serious errors in working. one of the most

GOLDEN DAWN RITUALS VENUSZAM16

rom whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world, the heart girt with the serpent is my name. i am the sun in his rising, and i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of light, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. therefore with the light of the godhead above and within me do i invoke haniel, the archangel of netzach, to command unto me the elohim, the gods of netzach. come unto me, ye gods, that the angel of ven

the voice of yhvh. o ye spirits of flashing fire, and air, spirits of water and earth, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of elohim gibor, by the power of kamael, by the overwhelming powers of geburah, by the awful curse of paschal, and the fire of the letter shin i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this venusian talismantc bowl of desire and tremble, for the powers of the divine ones are in i

GOLDEN DAWN RITUALS Z1

mbol, is the obligation of the neophyte taken as calling therein to witness the forces of the divine light. the red cross of trapt (is here placed above the white triangle, not as dominating it, but as bringing it down and manifesting it unto the outer order as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine triad of light. around the cross are the symbols of the four letters of the name jehovah with the c of hwchy being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element of o. at the west is the cup of wine, allied by its fluid form to the element of n. at the north a

epresents the authority and power of the light, the lamen affirms the qualifications necessary to him who wields it, and therefore, it is suspended from a white collar, to represent the purity of the white brilliance from rtk. hence, it should always be worn by the hierophant. the banner of the east is also partially explained in the portal "the field of the banner of the east is white, the color of light and purity. as in the previous case, the calvary cross of six squares is the number six of trapt, the yellow cross of gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n, the \yhla jwr and the waters of creation" in addition to this explanation, it

gle inscribed within, while the connecting paths n, u, and p form its sides. in the extreme center is the path s through which is the passage for the rending of the veil. it is therefore a fitting lamen for the hiereus as representing the connecting link between the first and second orders, while the white triangle established in the surrounding darkness is circumscribed in its turn by the circle of light" in addition to this explanation, the lamen represents "the light that shineth in the darkness though the darkness comprehendeth it not" it affirms the possibility of the redemption from evil and even that of evil itself through self sacrifice. it is suspended from a scarlet collar which represents its dependence on the force of divine severity for overpowering the evil. it is a symbol of

ordered with gold in this instance to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore is the banner of the west the symbol of twilight, as it were, the equation of light and darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and t

fore, is the mitre head split in two and not closed, to indicate the dual manifestation of wisdom and truth, even as the hall of the neophyte is called "the hall of the dual manifestation of the goddess of truth" the three inferior officers do not wear mantles but only lamens suspended from black collars. the designs are in white on a black field to show that they are administrators of the forces of light acting through the darkness, under the presidency of the superior officers. the lamen of the kerux is thus explained in the grade of theoricus "the tree of life and the three mother letters are the keys wherewith to unlock the caduceus of hermes. the upper point of the wand rests on rtk and the wings stretch out to hmkj and hnyb, thus, comprehending the three supernal sephiroth. the lower

GOLDEN DAWN RITUALS Z2

s written duamutef. kabexnuv is sometimes written qebhsenef. ahephi is sometimes written hapi. ameshet is sometimes written mesti. 4. the forty-two assessors: these are not described at all except to say that they make the sign of the enterer as the candidate is passed by them. they are witnesses in the judgment hall of osiris. past hierophant or past hierophantiste1 z-2 the formulae of the magic of light& an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. in the ritual of the enterer are shadowed forth symbolically, the beginning of certain of the formulae of the magic of light. for this ritual betokeneth a certain p

n o r 2 an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. in the ritual of the enterer are shadowed forth symbolically, the beginning of certain of the formulae of the magic of light. for this ritual betokeneth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five se

18. r hierophant indicates lamp of kerux. he commands that the candidate be conducted to the east of the altar. he orders hiereus to bestow signs, etc. hiereus places candidate between pillars. signs and words. he orders the fourth and final consecration to take place. 19. s hegemon removes rope and invests candidate with his insignia. hiereus then ordains the mystic circumambulation in the path of light. 20. t hierophant lectures on the symbols. proclamation by kerux. 21. u hierophant commands hiereus to address candidate. 22. v hierophant addresses neophyte on subject of study. 23. w blood produced. speech of kerux. hiereus final caution. 24. x the closing takes place. y evocation a. the magic circle. b. the magician, wearing the lamen of the hierophant and his scarlet robe. pentacle, w

hou hast formulated to the west, face west, and say, invisible i cannot pass by the gate of the invisible save by the virtue of the name of darkness. then, formulating forcibly about thee the shroud of darkness, say, darkness is my name, and concealment. i am the great one invisible of the path of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of light. n. repeat process in l. o. repeat process in m but say, i am light shrouded in darkness. i am the wielder of the forces of the balance. p. now, concentrating mentally about thee the shroud of concealment, pass to the west of the altar in the place of the neophyte, face east, remain standing, and rehearse a conjuration by suitable names for the formulating of a shroud of invisibility arou

ers now plainly a succinct and consecutive judgment thereon. u. the diviner gives advice to the consultant as to what use he shall make of the judgment. v. the diviner formulates clearly with what forces it may be necessary to work in order to combat the evil, or fix the good, promised by the divination. w. lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto the curiosity regarding the secrets of another; if by this means thou shalt arrive at a knowledge of another s secrets, thou shalt respect and not betray them. h alchemy a. the curcurbite or the alembic b. the alchemist. c. the processes and forces employed. d. the matter to be transmuted. e. the selection of the to be transmuted, and the formation

GOLDEN DAWN RITUALS Z3

o. the free-will of the natural man is never obsessed either by the higher soul or by the ceremony, but, the will consenting, the whole of the ceremony is directed to strengthening its action. as the badge is placed upon him, it is as if the two great goddesses, isis and nephthys, stretched forth their wings over osiris to restore him again to life. the mystic circumambulation follows in the path of light to represent the rising of light in the candidate, through the operation of self-sacrifice. as he passes the hierophant s throne, the red calvary cross is astrally formed above the astral white triangle on his forehead, so that so long as he belongs to the order, he may bear that potent and sublime symbol as a link with his higher self and as an aid in searching out the forces of the divi

order to attract the solar ray. under the control of its superior, the light of osiris, and the adorations are performed at the stations of the kerubim to mark the limits of the circle. this time, it is with the lamp of the watcher of the gods and with the sign of the calvary cross of trapt that the hegemon seals in the center the solar light. the 13 formal assertion of the entry of a new current of light is proclaimed, and the mystic words are recited to close the ceremony. from this ceremony there are many practical formulae derivable which will be easily comprehended by the zam who has mastered the whole of this lecture. only let him remember that the formulae of the ceremony of the equinox represents the sudden attraction and sealing of a force in nature then in operation, rather than

GOLDEN DAWN RITUALS ZAM1

ow to the northeast cross and complete your circle by returning to the southeast, and the center of the first cross. step 13 retrace the cross, make it as large as your arms will stretch, and make a big circle, vibrating: for the lower half: h w c h y for the upper half: h c w h y step 14 return to the center of the room, and visualize the six crosses (six is the number of tiphareth) in a network of light around you. step 15 stand in your work area facing east with your arms out to your sides, so that your body forms a cross, with your palms facing forward. step 16 say with meaning "i. n. r. i" draw the hebrew letters in the air from right to left, visualizing them flaming in bright blue, as you are saying them. 6 y r n y step 17 raise your right arm straight up with your palm facing to th

GOLDEN DAWN RITUALS ZAM10

oh thamaah, goddess of truth and justice who presides over the eternal balance of this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters of life. thaum- aesh-neith, come unto me, lady of the consuming fire, purify me and consecrate me who is aeeshoorist, the justified one, lord of life, triumphant over death. upon my brow are arrayed the twelve stars of light. wisdom and understanding are balanced in my neschamah. hrwbg and power are on my right hand, and the thunderbolts of f! dsj on my left hand, and the sweet fountains of magnificence. in my heart is hwchy, the reconciler who is the symbol of the red 5 rose on the golden cross. my two thighs are as mighty pillars on the right and on the left supporting me; splendor and victory, for they cro

tion on this parchment, i may conceal part of my nature, i being in the presence of a specific group or individual, so that i may remain in the light of day, yet remain hidden as if in the night to my enemies or those i choose not to see, feel, or know, as long as the black cord remains around the parchment. and i declare that all is now ready for the due fulfillment of this ceremony of the magic of light" step 15 go to the east of the altar, facing west, with the left hand on the triangle, and the right hand holding the black band of the lotus wand upright. say "come unto me, o shroud of darkness and of night, by the power of the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me as an unseen guard an

ess, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the blueblack egg between them. then pass to east. step 19 do the rose cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass by the gate of the invisible, save by the virtue of the name of light" step 20 formulate the shroud forcibly. say" i am the light shrouded in darkness. i am the wielder of the forces of the balance" 9 step 21 concentrate the shroud mentally. go to the west of the altar, and remain standing. say "o thou divine creature of the creative darkness of spirit, formulate thou about me. i command thee by the name of hwchy. come unto me, shroud of darkness and of nig

GOLDEN DAWN RITUALS ZAM11

sitation so that looking, they may not see, and i may be rendered invisible from my enemies. and now i say unto ye, depart ye in peace, with the blessing of god the vast and shrouded one, and be ye very ready to come when ye are called" step 25 take the parchment out of the temple. step 26 close the vortex. step 27 perform the l.b.r.p. 11 step 28 perform the b.r.tespiritual initiation of the body of light r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 step 1 arrange the temple as in the neophyte grade. step 2 perform the opening by watchtower. step 3 (go to the east, with lotus wand held by the white band and perform the s.i.r.h. of the supernals. trace the sigils in the air as they are vibrated) say "supernal splendor which dwellest in the light to which no human can approach, wh

eyes, leaving me blinded by my lusts and desires. my very thoughts would be confused and filled with aweful venom, and my thoughts would direct me not to return praise and joy to the lord of the universe, but rather to the stench and fowlness of lams. my animal would escape with the aid of laylmg to the realm of obsession and the hunger of a rabid boar. finally, i would be lost unto you, the lady of light, thou holy and beautiful shekinah, and i would be lost in the night, seduced by the darkness of tylyl. oh layqpx, in the name of \yhla hwhy guard and aid me in my quest of light, lest i be consumed by my own inward evil and the forces of darkness that would stand guard against my potential. send forth the strong and mighty one of the sphere of yatbc. o ye \ylara, i invoke thee by the name

ho now kneeleth before thee, and grant unto him, the highest aspiration of his soul, to the glory of thy name. amen" step 9 stand up and walk your spirit form to the altar facing east. visualize your spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy, making it strong and well defined. walk toward your spirit form and say "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings. i tell thee that as the light can manifest from the darkness, so shall by the rose of red and cross of gold the light descend upon you. long has thou dwelt in the darkness, quit the night and seek the day. khabs am pekht. konx om pax. light in extension. iao! let the divine light descend" st

GOLDEN DAWN RITUALS ZAM12

. i am the manifestor in matter of those whose abode is in the invisible. i am purified; i stand upon the universe, i am reconciler with the eternal gods, i am the perfector of matter, and without me the universe is naught" chief adept (passes from the altar to the east. assumes osiris god form. all assume sign of osiris slain. says the following while moving toward the altar "i come in the power of light! i come in the wisdom of light! i come in the mercy of light! the light hath healing in its wings (all assume sign of osiris risen) chief adept (goes to the east and forms a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe rejoicing (drops arms to the side then extends the arms forward as in a greeting with palm upwards "we invite you all, y

GOLDEN DAWN RITUALS ZAM13

e altar, his head being toward the east" chief adept "why in the center" second adept "because that is the point of perfect equilibrium, just as the cross of christ is the symbol of the equilibrium of self sacrifice" chief adept "associate adeptus minor, what does the mystic number of our founder signify" third adept "the rose and cross of christ, the fadeless rose of creation, the immortal cross of light" chief adept "mighty adeptus exemptus, what was the vault called by our more ancient fraters and sorors" second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, in what shape was the vault" third adept "a heptagon of seven sides" chief adept "mighty adeptus exemptus, to what do these seven sides allude" second adept "seven are the lower sephiro

GOLDEN DAWN RITUALS ZAM14

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

GOLDEN DAWN RITUALS ZAM16

ime is ashamed, the ruach bewildered, and the neschamah dark, not unto thy majesty may i attain unless thine image be love. therefore, by seed 9 and root, and by bud and leaf, and by flower and fruit of my entire being, do i invoke thee, whose name and power is love (assume the god form of amoun) o secret of secrets that art hidden in the being of all that lives, lord secret and most holy, source of light, source of life, source of love, source of liberty, be thou ever constant and mighty within me that i may forever remain in thine abundant joy. amoun (vibrate and circulate by middle pillar, thou father of all the great gods above, whose name is strength, whose being is love, whose nature is benign, thee do i invoke. amoun, mighty, merciful, magnificent, thee do i invoke. thou whose sephi

rom whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world, the heart girt with the serpent is my name. i am the sun in his rising, and i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of light, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. 10 therefore with the light of the godhead above and within me do i invoke layqdx, the archangel of dsj, to command unto me the \ylmcj, the brilliant ones of qdx. come unto me, ye brilliant ones, that t

elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of rwbg \yhla, by the power of lamk, by the overwhelming powers of hrwbg, by the awful curse of paschal, and the o of the letter c i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this k talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, fo

GOLDEN DAWN RITUALS ZAM18

tep 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the northwest, facing west, perform the rending of the veil "in the name of yjla ydc and in the name of layrbg who carries the souls of the dead away from the body, i tear assunder the veil between this world and the world of the dead, the underworld, the world where osiris is ruler and king" step 5 formulate your own astral body of light, vibrating your earthly name. the shell of the nephesch should be facing east. make the closing of the veil followed by the sign of silence. face east with the shell standing behind you outside of the veil. step 6 go to the east and and perform the invoking ritual of the supernals "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unt

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

GOLDEN DAWN RITUALS ZAM2

ead, yet shall he live, and whosoever liveth and believeth in me shall never die" we have transformed our "natural self" into the self of "living gold "the light of the world" let the adept now examine and meditate on the seasonal circles. the top twelve is high noon, it is the sun at its apex. the bottom twelve is midnight, the time of greatest darkness. observe that these are the physical signs of light, lvx, to be performed with the deepest reverence during the "analysis of the keyword" sign of osiris slain at the equinox of a and g. light and darkness are equal. sign of the mourning of isis; the symbol of the goddess and spiritual fruitation. 5 sign of typhon/apophis; death, darkness, destruction. sign of osiris risen; the illumination of light overcoming death. examine the gematria in

GOLDEN DAWN RITUALS ZAM20

sphere. remove and banish far the evil; strengthen and inspire me that i may preserve unsullied this my body, as the abode of the mysteries of the holy one. let my sphere be pure and holy so that i may be able to enter into the center of my being, and become a partaker of the secret of the divine light" 5 step 11 pass to the northeast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, therefore, form a vortex in this chamber that the invisible sun of the spirit may shine thereunto from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art

me in my search for the mysteries of the divine light. increase my spiritual perception and assist me to rise 8 beyond that lower selfhood which is nothing unto the highest selfhood which is in god the vast one" step 19 pass to the north. project the astral form to the throne of the hierophant in the east, and facing your body, say "the voice of my higher self said unto me 'let me enter the path of light, peradventure i may be prepared to dwell there. i am the only being in this glory of the ineffable. from the divine brilliance came i forth ere my birth, from the splendor of the infinite light" step 20 open your eyes to the angelic kerux, your higher genius. return to your body. circumambulate with a, while drawing down the divine brilliance into the vortex, having formulated an angel to

GOLDEN DAWN RITUALS ZAM21

le and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archangel of fire michael, i consecrate thee with fire" magus of fire (he then lights the four red lamps at the edge of the circle, starting in the east and ending at the fifth lamp sitting on the center altar, while saying at the beginning of the lighting "

dept "for before us flames the pentagrams and behind us shines the six rayed star (perform the qabalistic cross (remaining behind the altar "prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the secrets of divine light (perform rending of the veil (enochian call of the watchtowers is said) second adept (moves to the banner of the east "the visible sun is the dispenser of light to the earth as the rose cross is the symbol of light to the spirit. let us, therefore

lls unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers

d helpless all opposing forces, magical or physical, and to disperse them; from thine abode in the silence, unutterable wisdom, all light, all power, when the terrible word_ is uttered. and in the silence of the uttered word protect, defend, guard this temple and the holy order of the r.r. et a.c, all loyal subjects of the golden dawn in the outer and all those deemed helpless by a merciful adept of light (all adepts step out of the god forms and form a line behind chief adept at the altar of the universe) 1. chief adept 2. magus of fire 3. magus of water 4. third adept 5. fourth adept 6. all others 7. second adept all "i am frater/soror_ of the r.r. et a.c, loyal adept and subject unto the infinite mercy and power of light (cuts self "in the name of the vast and mighty one, in the name of

GOLDEN DAWN RITUALS ZAM22

ra, osiris onnophris and the red rose of self-sacrifice upon the golden cross of perfection. let, therefore, the adept be ever reminded that this talisman should not be made for the uninitiated (save in grave circumstances of life threatening health) in that the forces of solar light could react upon the non-adept in adverse and damaging ways. remember always that the sun is the visible dispenser of light to our world, yet, too much exposure can burn beyond repair. therefore, the adept will do well not to over expose him/herself to the potency of the solar talisman for too great a period at a time. temple furniture is to be arranged in 0=0 with the addition of the tablet of union and the four watchtower tablets. talismans to be consecrated are to be wrapped in black and thrice bound. step

armony which is trapt. may my spiritual nature be enhanced by thy light of perfection which is a reflection of rtk. teach me to aspire to thy glory and grace. grant unto me, in the name of tudw hwla hwhy, and in the name of hwchy the power and help of thy great and powerful archangel lapr who is the briatic righteousness of thy realm. lapr, command, i beseech thee, to my assistance thy messengers of light, the \yklm, that they may bind into this talisman the beauty, vitality, harmony and magnificence of cmc and all the powers of trapt \yklm, o ye messengers of the holy one, blessed be he, assist and aid me in my invocation of lakym the great solar angel of cmc. thou great angel of cmc, ruling therein by the virtue of god the vast one, in the name of tudw hwla hwhy whose name thou must obey

at lighteningth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he the begetter and manifester unto the light. the heart girt with a serpent is my name. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of light triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. therefore, with the light of the god head above me and within me do i invoke lapr, the archangel of trapt, to command unto me the \yklm, the divine messengers of the holy one, blessed be he. come, come unto me \

the \yklm, the divine messengers of the holy one, blessed be he. come, come unto me \yklm and bring forth the angel of cmc, lakym that he may cause his intelligence laykn to 13 make powerful this consecrated telesmata and to infuse within it trws, the evil spirit of a. under the constant guidance of laykn may sorath also play a part in the empowerment of this talismata and thus, forward the cause of light and the purpose of this talisman in accordance with my will. laykn, thou shall take for thy body this talismata and thus form a sacred link between the spirit of the godhead in trapt and the human soul of the exorcist. step 13 lift the talisman, and place it between the pillars. go to the east, face west, and in the sign of the enterer project your current of will upon the talisman. seal

nd and dwell therein as in a perfect body of manifestation to the end that this creature of talismans may perform that for which it has been created. creature of talismans, i have bound unto thee the m of life, that thy body may be truly formed, so pass thou on. make the 2=9 grade sign. step 10 take up the talisman in the left hand, circumambulate again and endeavor to formulate about it a sphere of light. say: laykn spake unto the exorcist, i am the aspiration to the throne of dsj. i am the intelligence of the sphere of trapt. i have entered the presence of the majesty divine through the power of the mighty name. 17 step 11 pass on to the north. face the earth tablet. say: creature of talismans, before the beauty can manifest in thy being, the elements of thy body must have an enduring st

GOLDEN DAWN RITUALS ZAM3

paring oneself for the approaching work. let the adept take caution to be frugal with time. begin no later than twenty minutes before the moon is full. it is also appropriate, but not mandatory, that the adept wear consecrated oil of rose and amber over his heart center during the vigil (rose and amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the

urge of god, the vast one be made obedient unto me" step 12 feeling surrounded and empowered by the divine white brilliance and filled with the rose colored glow of trapt of atziluth, let the adept now astrally look at the luna 5 far below him and the earth below luna. let him descend to the sphere of dwsy and unto the heaven of levanah. while doing this, recite the following "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings" step 13 upon reaching the heaven of levanah, let the adept stand in the sign of the enterer, projecting the healing light to the golden wand of the chief adept, who having purified himself and risen unto his higher genius, will be receiving the light through the gold wand of trapt and projec

GOLDEN DAWN RITUALS ZAM5

is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness let the light arise. i am the reconciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the spirit descend" step 6 visualize the white brilliance descending through your body through the crown of your head as though it were a wand or shaft of light connecting you from high above your head to below your feet. step 7 vibrate exarp, bitom, hcoma, and nanta. each one should be vibrated a total of five times to symbolize the divine spirit ruling over matter. note: you may now circulate the light through the body and end the exercise early, or you may continue on with the exercise to completion. part 2 4 step 1 hold your lotus wand by the

you from high above your head to below your feet. step 7 vibrate exarp, bitom, hcoma, and nanta. each one should be vibrated a total of five times to symbolize the divine spirit ruling over matter. note: you may now circulate the light through the body and end the exercise early, or you may continue on with the exercise to completion. part 2 4 step 1 hold your lotus wand by the k band. the shaft of light is now connected from your rtk sphere down through your skull, your neck, the center of your body, and down to your feet. continuing to visualize the divine white brilliance above your head with the black fire of c within, formulate a bright yellow ball of light that covers your entire head and neck. superimpose the k symbol in the flashing color of brilliant purple on top of the ball of

empire of created light; and we aspire without cessation unto thy imperishable and immutable brilliance. amen" part 3 step 1 hold the lotus wand by the e band. continue to visualize the brilliant yellow sphere with the purple k symbol as well as the rtk sphere's divine white brilliance with the black fire of c. now bring the divine light down from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the ball of scarlet red. step 2 vibrate \yhla and the angelic names lakym and lara. when you feel the power of the names filling you with the force of, recite the following prayer of the salamanders "holy art thou lord of fire wherein thou hast shown forth the throne o

fulgence, whence 5 flow the ceaseless dream of splendor, which nourisheth thy infinite spirit. help us, thy children, whom thou hast loved since the birth of the ages of time. amen" part 4 step 1 hold the lotus wand by the h band. continue to visualize the previous three spheres and superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant marine blue ball of light covering the genital area, including the hips and buttocks as well as the upper thighs. superimpose the h symbol in the flashing color of orange on top of the ball of marine blue. step 2 vibrate la and the angelic names layrbg and dhylf. continue to vibrate until you feel the lower portion of your body emersed in the power of. recite the following prayer of the undines "holy art thou, lor

GOLDEN DAWN RITUALS ZAM7

ls unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers

GOLDEN CHAIN AND THE LONELY ROAD

amount importance. for those of the path, the reception of the 'power' activates the spiritual bloodline: the legacy of the fire-brand from the elder gods, from old tubalo the light-bringer, through the race of the watchers and the companie of faerie, down through the golden chain of hand-to-hand-to-hand..to now. midnight's lightning: the lineage of unique transmission vision an omen-bearing bolt of light held in the hands of the daemonic gods: an intercession trespassing fates, a revelation that brings forth to flesh the link between the visible heart of man and the invisible heart of the mysteries. such is the way of midnight's lightning! the spirit-bestowed vision that reveals itself to the mind of the seeker incepts and passes the power for the lineage which we may call 'the unique tra

such a person could reveal more of the craft than any store of knowledge accumulated through the passage of years. from experience i would counsel caution and prudence, but if truth be found then i believe we should respect those who have gained the favour of the divine. to speak boldly, i consider that the lineage of unique transmission, as incepted by the self-recognition of one's innate 'seed of light, is a prerequisite for all who practise the arte magical. perchance all beings may possess that spark within themselves, but the rubicon between initiate and uninitiate is the self-recognition of that spiritual seed. for unless that inchoate germ of the magical life awakens to itself there can be no growth, no quickening of the soul-fire. the unique transmission is old fate's blessing: th

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

mans are not supposed to have been able to fly until the beginning of the twentieth century, that the nazca lines have been identified by a number of observers as landing strips for alien spaceships. this is a seductive notion, but nazca is perhaps not the best place to seek evidence for it. for example, it is difficult to understand why extra-terrestrials advanced enough to have crossed hundreds of light years of interstellar space should have needed graham hancock fingerprints of the gods 46 landing strips at all. surely such beings would have mastered the technology of setting their flying saucers down vertically? besides, there is really no question of the nazca lines ever having been used as runways by flying saucers or anything else although some of them look like that from above. vi

lly burst through here and there. way down on the valley floor i could see the sacred river curled in a hairpin loop right around the central formation on which machu picchu was based, like a moat surrounding a giant castle. the river showed deep green from this vantage point, reflecting the greenness of the steep jungle slopes. and there were patches of white water and wonderful sparkling gleams of light. i gazed across the ruins towards the dominant peak. its name is huana picchu and it used to feature in all the classic travel agency posters of this site. to my astonishment i now observed that for a hundred metres or so below its summit it had been neatly terraced and sculpted: somebody had been up there and had carefully raked the near-vertical cliffs into a graceful hanging garden whi

aken together with the top platform, which counted as a further step, the total was 365. this gave the number of complete days in a solar year. in addition, the geometric design and orientation of the ancient structure had been calibrated with swiss-watch precision to achieve an objective as dramatic as it was esoteric: on the spring and autumn equinoxes, regular as clockwork, triangular patterns of light and shadow combined to create the illusion of a giant serpent undulating on the northern staircase. on each occasion the illusion lasted for 3 hours and 22 minutes exactly.1 i walked away from the temple of kukulkan in an easterly direction. ahead of me, starkly refuting the oft-repeated fallacy that the peoples of central america had never succeeded in developing the column as an archite

the mexican pyramids, p. 286. 18 mysteries of the mexican pyramids, p. 286. 19 world mythology, p. 240. see also encyclopaedia britannica, 1991, 9:855, and lewis spence, the magic and mysteries of mexico, rider, london, 1922, pp. 49-50. graham hancock fingerprints of the gods 106 resemblance to viracocha, the pale god of the andes, who came to tiahuanaco in the time of darkness bearing the gifts of light and civilization. graham hancock fingerprints of the gods 107 chapter 14 people of the serpent after spending so long immersed in the traditions of viracocha, the bearded god of the distant andes, i was intrigued to discover that quetzalcoatl, the principal deity of the ancient mexican pantheon, was described in terms that were extremely familiar. for example, one pre-colombian myth colle

sh chroniclers at the time of the conquest were often the confused and conflated products of extremely long oral traditions. behind them all, however, it seemed that there must lie some solid historical reality. in the judgement of sylvanus griswold morley, the doyen of maya studies: the great god kukulkan, or feathered serpent, was the mayan counterpart of the aztec quetzalcoatl, the mexican god of light, learning and culture. in the maya pantheon he was regarded as having been the great organizer, the founder of cities, the former of laws and the teacher of the calendar. indeed his attributes and life history are so human that it is not improbable that he may have been an actual historical character, some great lawgiver and organizer, the memory of whose benefactions lingered long after

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

al contactee of the adamski type, bethurum seemed a down-to- earth person with an extraordinary story to tell. secret cipher of the ufonauts 9 bimstein, louis m, also known as max theon and aia aziz. the son of a polish rabbi, bimstein traveled in nineteenth century egypt and became a disciple of the coptic initiate paolos metamon, under whom he became the grand master of the hermetic brotherhood of light. bimstein later married the trance medium mary ware and became the conduit of the cosmic philosophy. virtually every modern occult movement, from the theosophical society to the followers of sri aurobindo in india, owe him a debt in their origins. bimstein was a high initiate, quite a mysterious person, and probably in constant contact with ufonauts early on. he died in the early 1920s an

e 1890s marked the beginning period, or revival, of many trends, organizations and tendencies that profoundly affected the new age movement of the next 100 years. in germany, dr. kellner and dr. reuss began organizing the ordo templi orientis (oto. in england, victorian occultism reached its peak in the hermetic order of the golden dawn. in the southeastern united states, the hermetic brotherhood of light established its new headquarters. shortly thereafter, strange airships began appearing across america. their even stranger pilots would often tell witnesses that they were headed for the southeastern u.s. it should come as no surprise that various occult luminaries of the era were rumored to be secret agents (and perhaps revolutionary conspirators; madame blavatsky, theodor reuss and alei

em, with a map of that little area of north georgia where tallulah falls, toccoa falls, brasstown bald you know, the chattahoochee national forest. the cave entrance is clearly marked. ahg: so, this map includes southern north carolina, and white county, georgia? trw: yep. with the entrance marked with a red circle. ahg: that s where peter davidson, the frontal chief of the her- metic brotherhood of light, set up his utopian colony a hundred years ago. trw: you bet, and no coincidence. where was the previous headquarters? in scotsecret cipher of the ufonauts 73 land, right where the findhorn colony was later set up, another haven for the little people. ahg: so, you and a groap of paramilitary types sought out the marked entrance and found it then what? trw: a door opened, we went in. we we

77. gimel s magical power is, get this, the white tincture, equal to khan in the taoist system by 777 correspondences. serapis bey and tuitit bey are two of madame blavatsky s mahatmas, the secret chiefs of the theosophical system. actually, these two are modeled on paolos metamon, the coptic magician and adept, and max theon, his disciple and successor as grand master of the hermetic brotherhood of light in egypt. you could read the line as the secret chiefs work the white tincture through the hb of l. the hb of l, under frontal chief davidson, moved to north georgia in the 1880s. its knowledge and wisdom migrated into the oto under grand master karl kellner, an hb of l continental adept. examine lines 15, 13, 27, 24 in 777 for further insight. love is the law, love under will. 83 bibliog

ypt the plates from the french description de l gypte series commissioned by napoleon. here we have a picture of the inside of a tomb. two of the explorers are in there or are they locals? one is smoking (dope, probably, while the other stands in contemplation. we placed hathor s head above the entry to the alcove. inside the alcove we placed father_acme conceived as a seated buddha image, a halo of light surrounds his head. is this not a secret ritual of the illuminati? search and see! jonathan sellers twin cedars lodge fall equinox 2005, c.e. 93 about the author allen h. greenfield, d.d, is in a unique position to interpret the lore of ufology for occultists, and to explain the elusive mythos of occultism to ufologists. a thirty-five year veteran of ufo investigative work, greenfield has

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e two main types: black with a hood, and white without a hood. appropriate symbols can be used to decorate the robe according to your wat. the chief function of the black robe is to protect you by concealing. lt offers both silence and secrecy. xt symbolizes your temporary withdrawal from the everyday bustle of iife. the white robe symbolizes your aura. your aura is the invisible sheath or sphere of light that surrounds your physical body. because of its shining nature it is often called the body of light. the magical nature of the' white robe is shining, elastic, and impenetrable. the nature of your specific magical operation will determine which robe you should wear. 58 enochian words for magical instruments all powerful magic is within me. i am one who can travei in strength without for

ound the atmosphere of the drele. let it gradually forro a protective spherical shell or wall around you ata distance equal to the circumference of the circle. this mental projection should accompany.your tracing of pentagrams and/or hexagrams to banish all foreign elements and influences from your cirde. a method used in tibetan yoga, which is quite effective, is to imagine millions of tiny rays of light emanating from your subtle body outward in all directions. the length of each ray is equal to the radius of your circle. at the end of each ray you must imagine the head of a fierce demon (a 'wrathful' deity) facing outward and snarling with protective power. let these demon heads form a strong protective shell around you. onl y when you can" fee l" thi s prot e ct i ve wal l surrounding

can zoom ahead. israel regardie, the complete golden dawn system of magic, vol 5 in addition to reading and comprehending enochian magic as well as other works on magick, you would do well to assume a magical name, take a magical oath, and begin a magical diary. initiation into a magical organization is not necessary. self-initiation is just as reliable. the important thing is to malee your body of light, or your "magical personality" as real as possible. under normal circumstances a magical name and the oath will aid in this objective (an oath taken by yourself to yourself and for yourself is as binding as any other kind of oath as far as karma is concerned. 1. the magical name. determine what or who you would most like to be. then determine a narre for this magical goal. it can be in en

per, up-to-date records are asure way for you to progress in a sane and intelligent fashion. update your diary as often as you can, and you will find yourself growing. 78 development of the subtle body within the human body is another body of approxirnately the lame size and shape; but mude of subtler and less illusory material. this body, which is called by various authors the astraldouble, body of light, body of fire, bodyy of desire, fine body, scin-laeca and numberless other names is naturally fitted to perceive objects of its own class. in particular,the phantoms of the astral plane. aleister crowley, magick in theory and practice may the ba (soul) see its khat (physical body. may it rest in its sahu (spirit body. may it not lose consciousness. may it not lose control over the body, e

antoms of the astral plane. aleister crowley, magick in theory and practice may the ba (soul) see its khat (physical body. may it rest in its sahu (spirit body. may it not lose consciousness. may it not lose control over the body, ever. chapter lxxx x, thebook of the dead in order to investigate the watchtowers and aethyrs it is essential to be able to travel in the subtle body, known as the body of light. there are many good books available on this subject (crowley's liber o is an excellent exampie) that can provide useful details. the following is a summary of the most important steps in the development of your subtle body: stage 1. consecrate a circle and work within it. forget deities, watchtowers and aethyrs for awhile and concentrate only on mentally leaving your physical body. try t

GREY W G CONDENSATION OF KABBALAH

ine and human thinking. it also symbolised our legendary fall by which we were supposed to reach the level of this material world. this abyss was then marked as per figure 4. the next logical step was to show the descent of god to the state of man by connecting the spheres up by lines as shown in figure 5. since this was reminiscent of a lightening-flash, and god was said to have created by means of light, that was what this part of the design got called. it then remained to show the transverse triplicity of masculine-feminine-neutral, by placing pillars behind the right-left-centre spheres, and in the eyes of very early kabbalists, that completed the great plan. they called the lines of descent paths of power, because that was what they were, and they were ten. as the original script said

th a very faint touch of orange and green mixed. at the tenth sphere comes a complete change to the tree-colours of the four seasons. light green for leaves at spring, dark green for summer, russet at autumn, and black for the bare branches of winter as a complementary balance in the brilliance of keter. this also brings in the time-element. the colours tell their own story with the middle pillar of light shining first from space into our sun, which reflects to the moon and thence to our earth for the enlightenment of man and our fellow creatures. so we see the direct line of light from god itself with which we should try and align ourselves if everything is really going to mean anything worthwhile for us during our earth lives- and afterwards. altogether the study of kabbalah is a mento-s

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

es beyond the scope of the present discussion. for practical purposes, it is quite useful to consider the forces at 7 israel regardie, the art and meaning of magic (toddington: helios, 1964, p. 32. 4 times as though they were objective and in other instances to treat them as though they were purely subjective psychic contents of the magician. this is not dissimilar to the scientific understanding of light. we may best understand certain properties of light by considering it as a wave and others by considering light as a particle. we may thus gain new insight into the nature of demons by considering the averse forces as subjective forces within the psyche of the magician. these complexes exist beyond the threshold of consciousness, beyond the light of reason so to speak, in the darkness of

w insight into the nature of demons by considering the averse forces as subjective forces within the psyche of the magician. these complexes exist beyond the threshold of consciousness, beyond the light of reason so to speak, in the darkness of the psyche. in qabalistic terms, the four worlds of aziluth, briah, yetzirah, and assiah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime beneath the water. each of the forces attributed the tree of life may be like

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

lands (p. 213. 7g0. he is the gracious loving deity, in contrast with the two last-mentioned, and with wuotan in one aspect; for, as wish, wuotan also seems kindly and creative like froho. as to phol, scarcely known to us till now, i have hazarded so many conjectures that i will not add to their number here. if, as appears most likely, he is synonymous with paltar (balder, he must pass for a god of light, but also of fire, and again of tempest; under another view he haunted wells and springs. he approximates the higher elemental powers, and could the more easily be perverted into a diabolic being. equally lost to germany is the name of the norse loki, who represents fire in another xx peeface. aspect, and was still better qualified to stand for the devil. the stories of his artfulness, hi

re more familiar with the idea of dualism, and in n.t. times their whole demonology had largely expanded; beelzebub is spoken of as prince of all evil spirits, whom the 0. t. knows merely as a heathen idol: so that, even as early as that, false gods come to mean demons or devils. it pertains to the history of christianity to explain how there came to be added the notion of lucifer^ a rebel spirit of light who took up arms against god, and with his adherents (in matth. 25, 41 the devil has already 'his angels) was banished into darkness. luke 10, 18: ioewpovv top a-aravav? aatpairrjv ix rov ovpavov iteaovta, as the lightning darts into the ground, whereas a falling star usually affords a pleasing image (p. 722. at the same time, this revolt of the devil and his companions must be supposed t

cof. 1, 185, and even at the present day, the names boseniacher,rosenldc]iler, blumlacjier. the same poem of apollonius has at 1. 2370: er kuste sie wol dreissig stunt (30 times) an iren rosenlachenden munt (mouth; other passages to the point are quoted aw. 1, 74-5. gifted children of fortune have the power to laugh roses, as freyja wept gold; probably in the first instance they were pagan beings of light, who spread their brightness in the sky over the earth 'rose-children, sun-children' georg 48-9, laughing daybreaks (p. 747, rose-strewing eos (p. 749. mart. cap. says, a silver urn' qua3 prasferebat serena fulgentia et vernantis coeli temperie renidebat' was called risus jovis (see suppl. the kissing mouth has even greater power than the smiling. it is a recurring feature in our nursery

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

on the 2nd or 3rd. this day is called in irish and gaelic la bealtine or beiltine, otherwise spelt beltein, and corrupted into belton, beltim, beltam. la means day, 1 hyde remarks of the guebers also, that they lighted a fire every year. need-fiee. bealtine. 613 teine or tine fire, and beal, beil, is understood to be the name of a god, not directly connected with the asiatic belus, 1 but a deity of light peculiar to the celts. this irish beal, beil, gaelic beal, appears in the welsh dialect as beli, and his 0. celtic name of belenus, belinus is preserved in ausonius, tertullian and numerous inscriptions (forcellini sub v. the present custom is thus described by armstrong sub v. bealtainn: t in some parts of the highlands the young folks of a hamlet meet in the moors on the first of may. t

ing lighted them, they first march round the sheepfolds and cattle-pens, then go up the hills and let them burn out (vuk sub v.ivan dan. other slav countries have similar observances. in sartori s journey through carinthia 3, 349-50, we find the rolling of st. john s fiery wheel fully described. midsummerday or the solstice itself is called by the slovens kres, by the croats jcresz, i.e. striking of light, from kresati (ignem elicere, pol. krzesac; and as may is in irish mi-na-bealtine (fire-month, so june in slovenic is kresnik. at the kres there were leaps of joy performed at night; of lighting by friction i find no mention. poles and bohemians called the midsummer fire sobotka, i.e. little saturday, as compared with the great sobota (easter eve; the 1 it is spoken of more definitely by

ortuitum et subitum incident, certis diebus, quum ant inchoatur luna aid impletur; nam agendis rebus hoc auspicatissimum initium credunt/ tac. germ. 11. so in tac. ann. 1, 50 a nox illunis is chosen for a festival. now the moon presents two distinct appearances, one each fortnight, which are indicated in the passage just quoted: either she is beginning her course, or she has attained her full orb of light. from the one point she steadily increases, from the other she declines. the shapes she assumes between are not so sharply defined to the sense. her invisibility lasts only the one night between the disappear ance of her last quarter and the appearance of her first, at newmoon (conjunction of sun and moon; in like manner, full-moon lasts from the moment she attains perfect sphericity till

amed by the neuters ny ok nift, habitually alliterating; ny answers to novilunium, it signifies the new light, and mcf the declining, dwindling, from the lost root nrsa na^s, from which also come the adv. nr&lt;5r (deorsum) and the noun nets (quies, ohg. ginada. so that n$" lasts from the begin ning of the first quarter to the full, and nr3 from the decrease of the full to the extinction of light in the last quarter. the two touch one another at the border-line between the faintest streaks of waxing and of waning brightness. but nr&lt;5 meant especially the absence of moonlight (interhmium, and nv&lt;5amyrkr total darkness (luna silens. kind gods created these for men of old to tell the year by. ny ok mft skopo nyt regin oldum at ar-tali/ 1 saem. 34a. hani styrir gongu tun

ium lunae/ from the phrase ology of superst. i 973 one would take wcidel to be a general name for the moon, whether waxing or waning, for the bad wiidel [new-moon] surely implies a good wiidel favourable to the oper ation. now ivadel, wedel means that which wags to and fro, and is used of an animal s tail, flabrum, flabellum, cauda; it must either, like zunga and timgl, refer to the tip or streak of light in the crescent moon, or imply that the moon cruises about in the sky. 1 the latter explanation fits a passage in the as. poem on finnesburg fight, line 14: nu scine]?es mona wa&ol under wolcnum/ i.e, the moon walking [wading] among the clouds, waisol being taken for the adj. vagus, vagabundus. probably even the ohg. wadal was applied to the moon, as an adj. vagus (graff 1, 776, or as a s

GRIMOIRE OF TURIEL

ery thing therein contained may fully operate according to the hope and confidence of me thine tmworthy servant through jesus christ our lord and saviour. amen. the blessing of the light i bless thee in the name of the father. o holy, holy lord, god, heaven and earth are fuil of thy glory before whose face there is a bright shining light forever; bless now, o lord, i beseech thee, these creatures of light which thou hast given for the kindly use of man that they, by thee being sanctif ed, may not be put out or extinguished by the power, malice, or filthy darkness of the devil, but may shine forth brightly and lend their assistance to this my work, through jesus crist our lord. amen. then say, asperges me, etc. consecration of the sword: o great god who art the god of strength and fortitude

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

shekinah is illuminated at all convocations, to symbolize the "fire and fervor, flame and light" of the divine presence. three candles are used upon the shekinah to remind us of the law that with no less than three "points" can perfect manifestations exist. the shekinah is placed with its third point toward the west, so that the "presence of god" may manifest in the west, where dwell the children of light in peace, love, and meditation. the outer two points of the shekinah are toward the north and south. the shekinah receives its power through the sacred, mystical, vibrations generated in the east of the lodge, and which radiate through the sanctum toward the shekinah, which is the focal point for such vibrations. thus, the "presence of god" is carried in vibrations from the east to the "h

rator, the grand master, or the supreme council. symbolically, he is the greatest light of each temple, and each lodge. he is the imperator's representative in each temple, and the grand master's representative in each lodge. his place is in the east, from whence all knowledge comes. he stands in the east at all convocations and lectures, to act as a medium .the master messenger.for the radiation of light and the dissemination of knowledge [36] the grand master shall be addressed as: worthy grand master. during all convocations he shall be saluted as hereinafter explained (see salutations, and in all ways shown that respect, consideration, and honor due his noble, unselfish, and ritualistic position. in subordinate lodges the master shall be addressed as: the worthy master. he shall be sal

rystal of the substance) to form a nucleus for the growing crystal. the outward form (the solid bounded by plane faces) is only an expression of the regular grouping of molecules which takes place when a substance crystallizes; consequently we may expect other evidences of the molecular arrangement. these evidences become apparent when we consider the physical properties, such as the transmission of light, heat, and electricity through crystals. a sphere cut from a quartz crystal does not expand equally in all directions when heated, as does a sphere of an uncrystallized substance, such as glass or amber; neither does a piece of beryl transmit polarized light in the same way as does a piece of glass of the same shape. this latter property of crystals is of great use in the detection of imi

re transferred or shared between atoms when they combine to form molecules. although the existence of electrons in atoms has been established since the turn of the century (1900) the true nature of the electron has not yet been established. in fact, the electron in atoms is so elusive that scientists have been obliged to express its behavior in terms of probabilities. like the photon, or particle of light, the electron has been described as both a particle and a wave. in fact in modern quantum theory scientists find it necessary to treat the electron as an electromagnetic wave-function. electromagnetic waves correspond to some aspects of what rosicrucians call vibration.[122] plate 3 [123] according to modern theory, electrons, as electromagnetic wave-functions, are the entities that hold

HAMIL THE ROSICRUCIAN SEER

an theory later joined the golden dawn. hockley's firm belief that the rosicrucian path lay through the crystal would probably have met with little support amongst the generality of the sria's membership. hockley is claimed as a memberofanother very shadowy rosicrucian group, which 'may have formed the model for the golden dawn: the fratres lucis, also known either as the brotherhood of the cross of light or the orderofthe swastika.thefratres lucis had its origins in 1873 when between 31 october and 9 november count cagliostro, by means of herbert irwin and the crystal, gave to f. g. irwin the history and ritualsoftheorder. cagliostro informed irwin that the order had originated in fourteenth-century florence, from whence it spread to rome, paris, and vienna. among former members were, he

minutes, and making him drowsy 'suddenly a shock or sensation passed over the top of his head, and herousedupin a most vigilant and active state' in the splendid cure of ovarian dropsy related in the last report of the mesmeric infirmary, the pains were extreme which the passes producedinthe abdomen. see no.l.,p.182;or the report,p,16.-20ist.218therosicrucianseerdetermined not to hide his portion of light under a bushel, and, as erring man is ever 'infringing organic laws' he speedily foundacase-onewhich many older mesmerists, myself included, would have shaken their heads at, and then 'passed over on the other side' not so with mr laurence moreton: with the ardour of youth, and a determination to prove to the parish wiseacres that mesmerism is a great truth, its advocacy having with him p

or himself, and the object he perceives is known only to himself, and concerns alone his own private affairs. upon referring to a diary i formerly kept, i find the following entry,'1f.die,oct. 9, 1834. this evening i charged my crystal (a glass sphere, and--n--inspected it, she wished to see her mother who lived at worcester. upon commencing the call a second time, she perceived a straight streak of light, which appeared to open like a pair of compasses, and she then saw the head, and gradually the whole person of her mother, shoulders, waist &c.,butshe could not see any feet. she described her mother as dressed in a green gown with yellow spots, and a purple silk handkerchief with blue spots over her shoulders, her dark hair parted over her forehead. she said her mother appeared to be wel

rits and angels here made? c.a.-thereare many kinds of spirits. angels are spirits;butevery spirit is not an angel. there are planetaryspirits,255atmosphericspirits-wanderingspirits,-andspirits that animate the body.theheavenly host are a band of spirits; but they are also ministering angels. there are many evil spirits in the atmosphere and upon the earth;butthey cannot take the form of an angel of light.theman who has the power of second sight, has also the power of discerning betwixt good and evil spirits.ifknowingly he seeks the evil spirits instead of the good, he deserves the errors they may lead him into.3.-lnmatthew, ch.15,v.18,and ch. 22, v. 37, and in many other places in the old and new testaments, the heart of man is spoken of as the seat of thesoul-thebrain,as such, being neve

consigned to everlasting punishment. they are punished for a length of time that seems to them, while in that state, a punishment eternal; but it comes to an end. proposition7-'afterdeath, and at some remote day in thefuture,-theday of general judgement,-thesouls of men will be arraigned, tried, and a decree rendered in each case, by virtue of which the faithful pass into heaven, becoming angels of light and transcendent bliss, on the one hand, and the unfaithful, on the other, are cast into hell' c.a.-thatis wrong. because they believe that all spirits pass the time between death and judgment in a state of unconsciousness. but it is not so. a man does not enter the presence of his maker *as they leave the earth. they are there to receive [udgment; but they have all been progressing towar

HANDBOOK OF EGYPTIAN MYTHOLOGY

anged his name to akhenaten, which probably means one effective on behalf of aten. he built huge roofless temples to aten, at first in thebes and then in a new capital city, akhetaten (horizon of aten. aten was shown as a disk or sphere with rays ending in human hands holding the symbol of life. in akhetaten (modern tell el-amarna, aten was worshipped as the sole god without equal. he was the god of light who had made the world and sustained it every day. surviving hymns to aten stress his role as benevolent creator. there is no long sequence of events leading up to creation. aten is simply said to have made everything according to his heart when he was alone. this act of cre- deities, themes, and concepts 109 ation was renewed every morning at sunrise. the hymns list the creatures given l

the chief deity of the state again, and aten went back to being an aspect of the sun god. speculation continued, however, about whether all deities were simply transient manifestations of the one creator. see also amun; ra; shu and tefnut references and further reading: r. e. freed et al. pharaohs of the sun: akhenaten. nefertiti. tutankhamun. boston: 1999. e. hornung. akhenaten and the religion of light. translated by d. lorton. ithaca and london: 1999. primary sources: aten hymns 110 handbook of egyptian mythology atum (atem) a creator deity who began and ended the world, atum was the senior deity of the group of nine gods known as the ennead of heliopolis. when atum became aware of his loneliness, he masturbated and impregnated himself with his own semen to produce the divine siblings

ferences and further reading: j. p. allen. the means of creation ptah. in genesis in egypt: the philosophy of ancient egyptian creation accounts. 2d ed. yale egyptological studies 2. san antonio, tx: 1995, 38 47. m. sandman holmberg. the god ptah. lund, denmark, 1946. primary sources: pt 345; ct 62, 187, 648; bd 82; ptah hymns; leiden hymns; mt ra (re, pre) the sun god who was the ultimate source of light, energy, and life. the first sunrise, when the sun emerged as a shining bird or a golden child from dark watery chaos, was the most important event in egyptian myth. ra merged with 182 handbook of egyptian mythology the primeval form of the creator to make the cosmos and its laws. he ruled as king of the gods, first on earth and later from the heavens. ra was born to his mother the sky go

mself. as a result of this act, shu was sneezed out and tefnut was spat out. atum then lovingly embraced his fledglings. at first, shu and tefnut were not fully differentiated from the creator. in the coffin texts they are often treated as a trinity: the one who developed into three. this may be why the monotheistic theology of king akhenaten found a place for shu and tefnut as aspects of the god of light. some early statues of akhenaten and his queen, nefertiti, probably represent them as shu and tefnut. in more orthodox egyptian thought, some kind of separation was necessary for the process of creation to continue. texts ranging in date from the middle 196 handbook of egyptian mythology figure 42. shu separates his children, the earth god geb and the sky goddess nut. painting on a coffin

HEAVEN HELL

hrough this hour. looking at the middle register (vol. i, p. 63) we see that the god has discarded his ordinary boat, and that he and his crew are standing in a boat which is formed of a two-headed serpent; a serpent was the best means of transport for the god, because it could glide easily along the sandy floor of the rocky corridor. from the "mouth of the boat" which is drawn by four gods, rays of light are emitted; this light is not strong enough to enable afu-ra to see the beings who are on each side of him (vol. i, p. 66, but knowing they are there, he cries out to them, and they hear him. the hidden gods who march in front of the boat are few in number, and the names of many of them are unfamiliar; some of them are connected with osiris, and all of them are under the control of anpu

on and destruction by fire were believed to be reserved for the wicked. of the rewards of the righteous in this kingdom we have no knowledge whatsoever, and it seems as if the scheme of the other world of seker made no provision for the beatified p. 138 dead; at all events, it provided for them no fertile fields like the sekhet-hetepet of osiris, and no boat of millions of years wherein as beings of light they could travel in the company of the sun-god for ever. the religion of seker proclaimed that the god lived in impenetrable darkness, in a region of sand, closely guarded by terrible monster serpents, and it had little in it to induce the worshippers of the god to wish to be with him after their departure from this world. the cult of seker is one of the oldest in egypt, and in its earli

ise, from which the newly-born sun-god would appear soon after day-break, and the knowledge of the gods in it, and of their forms and names, was believed to ensure to its possessor the power to emerge from the tuat as a spirit equipped for travelling with the sun-god over the sky. the boat of afu-ra makes its way through this region, and on looking at it (vol. i, p. 233) we see on its prow a disk of light encircled by a serpent; the disk is that of the star pestu, and it "guideth this great god into the ways of the darkness which gradually lighteneth, and illumineth those who are on the earth" the boat is now towed by twelve gods, who employ as a rope the immensely long serpent mehen, the tail of which is supposed to be fastened to the front of the boat (vol. i, p. 235; so soon as they hav

all egypt. now to enter this group of tuats it was necessary to pass through a forecourt or antechamber, which for purposes of convenience has been called a division of the tuat, and before afu-ra can emerge from the last of the group of tuats into the light of a new day, he must pass through a region which corresponds to the forecourt of the tuats, and serves actually as a forecourt of the world of light. in the forecourt of the tuats the darkness became deeper and deeper the further it was penetrated, but in the forecourt of the world of light the darkness becomes less and less dense as the day is approached. considered from this point of view, the four tuats only contain ten divisions, or hours, which corresponded roughly with the ten gates of the kingdom of osiris, as set forth in many

light the darkness becomes less and less dense as the day is approached. considered from this point of view, the four tuats only contain ten divisions, or hours, which corresponded roughly with the ten gates of the kingdom of osiris, as set forth in many copies of the p. 180 [paragraph continues] theban recension of the book of the dead. strictly speaking, the addition of a forecourt to the world of light was unnecessary, but as the theban priests had added one at the beginning of the four tuats, symmetry demanded that there should be another supplementary region at their end. if now we treat the ten divisions of the four tuats as hours, and assume that the book of afu-ra began its journey through them on an average between six and seven o'clock in the evening, it follows that the god reac

HELENA BLAVATSKY NIGHTMARE TALES

superiority, andtherefore scorns to notice the mistakes of those who fail to recognize it. to the somewhat irreverent andmocking questions, which i put to him one after another, with feverish eagerness, he made no reply; butgazed on me in silence as a physician would look at a delirious patient. from the moment he fixed- hiseyes on mine, i felt- or shall i say, saw- as though it were a sharp ray of light, a thin silvery thread, shootout from the intensely black and narrow eyes so deeply sunk in the yellow old face. it seemed to penetrateinto my brain and heart like an arrow, and set to work to dig out. therefrom every thought and feeling. yes; iboth saw and felt it, and very soon the double sensation became intolerable. to break the spell i defied him to tell me what he had found in my th

HELENA BLAVATSKY THE KEY TO THEOSOPHY

4 how members can help the society 227 what a theosophist ought not to do 228 on the misconceptions about the t.s. 237 theosophy and asceticism 237 theosophy and marriage 240 theosophy and education 241 why then is there so much prejudice against the t.s? 248 is the theosophical society a money-making concern? 256 the working staff of the t.s. 260 the "theosophical mahatmas" 263 are they "spirits of light" or "goblins damned? 263 the abuse of sacred names and terms 273 conclusion 277 the future of the theosophical society 277 glossary 281 appendix 345 the theosophical society: information for inquirers 345 the legal status of the theosophical society 347 note by the editor: the page numbers refer to the book edition and have no meaning in this file. despite careful checking for typos there

no philosophy, in truth. their best, their most intellectual and earnest defenders say so. their fundamental and only unimpeachable truth, namely, that phenomena occur through mediums controlled by invisible forces and intelligences-no one, except a blind materialist of the "huxley big toe" school, will or can deny. with regard to their philosophy, however, let me read to you what the able editor of light, than whom the spiritualists will find no wiser nor more devoted champion, says of them and their philosophy. this is what "m.a. oxon" one of the very few philosophical spiritualists, writes, with respect to their lack of organization and blind bigotry: it is worthwhile to look steadily at this point, for it is of vital moment. we have an experience and a knowledge beside which all other

e most substantial difference between them and us is this. while we believe with the neo-platonists and the eastern teachings that the spirit( atma) never descends hypostatically into the living man, but only showers more or less its radiance on the inner man (the psychic and spiritual compound of the astral principles, the cabalists maintain that the human spirit, detaching itself from the ocean of light and universal spirit, enters man's soul, where it remains throughout life imprisoned in the astral capsule. all christian cabalists still maintain the same, as they are unable to break quite loose from their anthropomorphic and biblical doctrines. q. and what do you say? a. we say that we only allow the presence of the radiation of spirit (or atma) in the astral capsule, and so far only a

nation or rather radiation of the former. both the human spirit (or the individuality, the reincarnating spiritual ego, and buddhi, the spiritual soul, are preexistent. but, while the former exists as a distinct entity, an individualization, the soul exists as preexisting breath, an unscient [lacking in knowledge] portion of an intelligent whole. both were originally formed from the eternal ocean of light; but as the fire-philosophers, the medieval theosophists, expressed it, there is a visible as well as invisible spirit in fire. they made a difference between the anima bruta and the anima divina. empedocles firmly believed all men and animals to possess two souls; and in aristotle we find that he calls one the reasoning soul,nous, and the other, the animal soul, psuche. according to thes

ch is indissolubly cemented by atma (i.e, buddhi-manas) is immortal. the soul of man (i.e, of the personality) per se is neither immortal, eternal nor divine. says the zohar: the soul, when sent to this earth, puts on an earthly garment, to preserve herself here, so she receives above a shining garment, in order to be able to look without injury into the mirror, whose light proceeds from the lord of light. moreover, the zohar teaches that the soul cannot reach the abode of bliss, unless she has received the "holy kiss" or the reunion of the soul with the substance from which she emanated-spirit. all souls are dual, and, while the latter is a feminine principle, the spirit is masculine. while imprisoned in body, man is a trinity, unless his pollution is such as to have caused his divorce fr

HINE PHIL ASPECTS OF EVOCATION

h has a long, and well-documented history of strange phenomena encountered, from ghosts and black dogs to ufos and what modern researchers in the field of earth mysteries call earth lights. the earth lights phenomena has arisen largely from the work of paul deveraux, editor of the ley hunter and co-founder of the dragon project. his theories are drawn from the fact that the earth produces a range of light-forms by natural processes. these .unexplained. light-forms have been interpreted by those who encounter them as ufos or spectral manifestations. the occurrence of these phenomena is commonly found to be specific to a particular region. the lights often .follow. cars, or are reported by observers to behave .as though they were being guided. or were intelligent. deveraux notes that outbrea

light phenomena in the area around the fault line. deveraux notes that medieval tin and copper miners actually looked for the appearance of .lights from the ground. when searching out new mine sites. a ufo .flap. around ilkley moor in 1984 appears to validate this theory, as it followed an exceptional earthquake in that area, which measured at 5.5 on the richter scale. some accounts of observers of light forms (commonly perceived as ufos) suggested that the manifestations followed the patterns of the fault lines that run under the region. deveraux.s book, earth lights revelation, explores this kind of activity all over the world, and notes the strong connection between ufo sightings and geological faulting. while many ufologists reject the earth lights theory which in part explains ufo en

and underground activity is for me, very reminiscent of lovecraft.s accounts of the activities associated with the great old ones. what is perhaps also significant for the modern magician is that very often, stone circles and other sacred sites are situated in regions where geological faulting takes place. deveraux proposes that the sites perhaps served to amplify and focus the natural occurrence of light phenomena. there is a wealth of folklore worldwide which could be related to the appearance of earth lights, from will .o. the wisps to faeries, ghosts, and more recently, ufos. from butterflies to beezlebub i am greatly indebted to the recent explorations by fra. choronzon of the illuminates of thanateros for his lucid exposition of chaos mathematics, especially in its relation to magica

HINE P OVEN READY CHAOS

ox magazine or somewhere else, so if you ve seen em before, go and watch a video or something. 50 phil hine fracture lines if will stops and cries why, invoking because, then will stops& does nought. liber al,ii,30. i lay possessed by a demon. obsession. twisted by talons; self-love& hatred knotting my guts. howling frustration into the night, the broken dream heaped around my bed. later. a shaft of light burns through the brooding darkness; my cloak of night, my self-sewn shroud. knowledge. insight. wild laughter. a strange way into gnosis. a self-wounding, stretching back into my personal time. i crawl into my centre, my circle, and with my pen etch a triangle. and force the monster into it, and unloosen the skeins of form; moments of weakness, wanting and waiting, desire ignited by imag

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ed theosophical periodical, but was 'thrown out' in may 1888 after a row with madame blavatsky 'because of her behaviour with two young men. she became mrs keningdale cook after her departure and sued h.p.b. for libel in 1890, although the suit was dropped just before it was to be heard in court. see a. h. nethercott, the first five lives ofannie besant (1961, p. 330. mabel collins was the author of light on the path (1885, which was widely read in theosophical circles. there were many reprints, including a russian translation (geneva, 1925. 15 latter remained supreme magus of the societas rosicruciana in anglia until he went to live in durban, south africa, in 1920. indeed, he was still corresponding with gardner in 192 4 a year before his death on 30 june 192 5' gardner's early connectio

had ever existed('fringe masonry in england, 1870-85, aqc, vol. 85, 1972. nevertheless, it recruited a few freemasons without much sense of discrimination during the period 187i -80. after the latter date it fell into the hands of john yarker, a major collector of pseudo-masonic 'nonsenses, who ingeniously amalgamated its ceremony of perfection with the ritual of a recent novely called the order of light. the latter had been launched without any audible beating of drums by maurice vidal portman in 1882. it had the same echoes ofhinduism as the sat b'hai, but with a qabalistic top-dressing. ayton was among the first to be admitted to its 'secrets. in what may be the holograph draft for a 20 1 thealchemist of the golden dawn the vicarage, chacombe by banbury, oxon 20 may 1886 the letters 21

de no mistake at all. i enclose a small piece of dhoop or incense. there is enough for about twice burning. roll it into shape of a pastille [small diagram] something like that. present my respectful remembrances to mrs gardner and believe me, chacombe vicarage 14 march 1889 2 22 thealchemist of the golden dawn warrant, portman described himself as 'm mber of the n n h d.egree of the august order of light. grand hierophant presldm in the west grand master of the order of the sacred crown, pnnce of kether in the circle of adepts, myajolah or grand master of the andamanese, arch censor indra, an.d sponsor ketu] i indostan of the royal oriental order of sikh .and t?e sat b hal, gra d representative of the primitive and ongmal rite of phremasonry m bengal, madras and burmah. representative of

pts, myajolah or grand master of the andamanese, arch censor indra, an.d sponsor ketu] i indostan of the royal oriental order of sikh .and t?e sat b hal, gra d representative of the primitive and ongmal rite of phremasonry m bengal, madras and burmah. representative of the antient. and primitive rite of phremasonry in all parts of the wo ld w ere bodies.of that rite do not exist, and grand master of light m. the .indlan empire. honorary ixo of the dominion college of rosicrucians of canada and supreme magus of the rosicrucians of india (the document is in the library of the united grand lodge of england) 3 i have not seen the original french edition of aul christ.ian (i.e, j.-b. pitois, histoire de la m gie (1870 !he enghsh tr nslation by j. kirkup and julian shand, edited and revls d.by r

the editor of "wings of truth' to whom, i suppose, they had been previously sold. what has become quite public, there can be no harm in your lending me, even if i were not entitled to them from any grade. 68 102 thealchemist of the golden dawn grove lodge, saffron walden 13 november 1901 the letters 1 3 ayton got many of his facts wrong in the letter that follows. for the fratres lucis, the order of light and the sat b'hai see my 'fringe masonry in england, 187 -85' in ars quatuor coronatorum, vo1.85 for 1972. lord lindsay (1847-1913, who succeeded to the earldom of crauford and balcarres in 188o, was never a member of the sat b'hai, he had more sense! ayton joined it in may 1883 but was admitted without payment of any fee. his obligation form is illustrated opposite. grove lodge, saffron

HP LOVECRAFT A DARK LORE

of the shattering of glass. it could go wherever the darkness reached, but light would always send it fleeing. when the current blazed on again there had been a shocking commotion in the tower, for even the feeble liglit trickling through the grime-blackened, louvre-boarded windows was too much for the thing. it had bumped and slithered up into its tenebrous steeple just in time- for a long dose of light would have sent it back into the abyss whence the crazy stranger had called it. during the dark hour praying crowds had clustered round the church in the rain with lighted candles and lamps somehow shielded with folded paper and umbrellas- a guard of light to save the city from the nightmare that stalks in darkness. once, those nearest the church declared, the outer door had rattled hideo

lightning flash and deafening explosion which followed the federal hill occurrence were even more tremendous farther east, where a burst of the singular foetor was likewise noticed. the phenomenon was most marked over college hill, where the crash awakened all the sleeping inhabitants and led to a bewildered round of speculations. of those who were already awake only a few saw the anomalous blaze of light near the top of the hill, or noticed the inexplicable upward rush of air which almost stripped the leaves from the trees and blasted the plants in the gardens. it was agreed that the lone, sudden lightning-bolt must have struck somewhere in this neighbourhood, though no trace of its striking could afterwards be found. a youth in the tau omega fraternity house thought he saw a grotesque an

s. must be retinal impression left by flashes. heaven grant the italians are out with their candles if the lightning stops! what am i afraid of? is it not an avatar of nyarlathotep, who in antique and shadowy khem even took the form of man? i remember yuggoth, and more distant shaggai, and the ultimate void of the black planets. the long, winging flight through the void. cannot cross the universe of light. re-created by the thoughts caught in the shining trapezohedron. send it through the horrible abysses of radiance. my name is blake- robert harrison blake of 620 east knapp street, milwaukee, wisconsin. i am on this planet. azathoth have mercy- the lightning no longer flashes- horrible- i can see everything with a monstrous sense that is not sight- light is dark and dark is light. those p

l precautions, apparently felt that something was in the wind; for he was now remarked to wear an unusually worried look. his coach was seen at all hours in the town and on the pawtuxet road, and he dropped little by little the air of forced geniality with which he had latterly sought to combat the town's prejudice. the nearest neighbours to his farm, the fenners, one night remarked a great shaft of light shooting into the sky from some aperture in the roof of that cryptical stone building with the high, excessively narrow windows; an event which they quickly communicated to john brown in providence. mr. brown had become the executive leader of the select group bent on curwen's extirpation, and had informed the fenners that some action was about to be taken. this he deemed needful because

y neighbours who had seen so many queer things is not certain; but at any rate the fenners were willing to connect any evil with a man of such queer ways. to them mr. brown had entrusted the duty of watching the curwen farmhouse, and of regularly reporting every incident which took place there. 5 the probability that curwen was on guard and attempting unusual things, as suggested by the odd shaft of light, precipitated at last the action so carefully devised by the band of serious citizens. according to the smith diary a company of about 100 men met at 10 p.m. on friday, april 12th, 1771, in the great room of thurston's tavern at the sign of the golden lion on weybosset point across the bridge. of the guiding group of prominent men in addition to the leader john brown there were present dr

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

eet central diameter, one foot end diameters. dark gray, flexible, and infinitely tough. seven-foot membranous wings of same color, found folded, spread out of furrows between ridges. wing framework tubular or glandular, of lighter gray, with orifices at wing tips. spread wings have serrated edge. around equator, one at central apex of each of the five vertical, stave-like ridges are five systems of light gray flexible arms or tentacles found tightly folded to torso but expansible to maximum length of over three feet. like arms of primitive crinoid. single stalks three inches diameter branch after six inches into five substalks, each of which branches after eight inches into small, tapering tentacles or tendrils, giving each stalk a total of twenty-five tentacles "at top of torso blunt, bu

he arts of sculpture and of writing in quite the usual way- the writing accomplished with a stylus on waterproof waxen surfaces. those lower down in the ocean depths, though they used a curious phosphorescent organism to furnish light, pieced out their vision with obscure special senses operating through the prismatic cilia on their heads- senses which rendered all the old ones partly independent of light in emergencies. their forms of sculpture and writing had changed curiously during the descent, embodying certain apparently chemical coating processes- probably to secure phosphorescence- which the basreliefs could not make clear to us. the beings moved in the sea partly by swimming- using the lateral crinoid arms- and partly by wriggling with the lower tier of tentacles containing the ps

lt that they must be gone by now. they would by this time have found the other neighboring entrance to the abyss, and have passed within, to whatever night-black fragments of the past might await them in the ultimate gulf- the ultimate gulf they had never seen. or if that entrance, too, was blocked, they would have gone on to the north seeking another. they were, we remembered, partly independent of light. looking back to that moment, i can scarcely recall just what precise form our new emotions took- just what change of immediate objective it was that so sharpened our sense of expectancy. we certainly did not mean to face what we feared- yet i will not deny that we may have had a lurking, unconscious wish to spy certain things from some hidden vantage point. probably we had not given up o

r true course, and somehow set up a false lead. amidst the churning, spiraling fog, the littered and unglistening floor of the main tunnel beyond this point, as differing from the other morbidly polished burrows, could hardly form a highly distinguishing feature; even, so far as we could conjecture, for those indicated special senses which made the old ones partly, though imperfectly, independent of light in emergencies. in fact, we were somewhat apprehensive lest we go astray ourselves in our haste. for we had, of course, decided to keep straight on toward the dead city; since the consequences of loss in those unknown foothill honeycombings would be unthinkable. the fact that we survived and emerged is sufficient proof that the thing did take a wrong gallery whilst we providentially hit o

HP LOVECRAFT BEYOND THE WALL OF SLEEP

nzy so powerful that the combined efforts of four men were needed to bind him in a straightjacket. the alienists listened with keen attention to his words, since their curiosity had been aroused to a high pitch by the suggestive yet mostly conflicting and incoherent stories of his family and neighbors. slater raved for upward of fifteen minutes, babbling in his backwoods dialect of green edifices of light, oceans of space, strange music, and shadowy mountains and valleys. but most of all did he dwell upon some mysterious blazing entity that shook and laughed and mocked at him. this vast, vague personality seemed to have done him a terrible wrong, and to kill it in triumphant revenge was his paramount desire. in order to reach it, he said, he would soar through abysses of emptiness, burning

hing beyond my comprehension; something infinitely beyond the comprehension of my more experienced but less imaginative medical and scientific colleagues. and yet i could extract nothing definite from the man. the sum of all my investigation was, that in a kind of semi-corporeal dream-life slater wandered or floated through resplendent and prodigious valleys, meadows, gardens, cities, and palaces of light, in a region unbounded and unknown to man; that there he was no peasant or degenerate, but a creature of importance and vivid life, moving proudly and dominantly, and checked only by a certain deadly enemy, who seemed to be a being of visible yet ethereal structure, and who did not appear to be of human shape, since slater never referred to it as a man, or as aught save a thing. this thin

ceived that my own brain held the key to these enchanting metamorphoses; for each vista which appeared to me was the one my changing mind most wished to behold. amidst this elysian realm i dwelt not as a stranger, for each sight and sound was familiar to me; just as it had been for uncounted eons of eternity before, and would be for like eternities to come. then the resplendent aura of my brother of light drew near and held colloquy with me, soul to soul, with silent and perfect interchange of thought. the hour was one of approaching triumph, for was not my fellow-being escaping at last from a degrading periodic bondage; escaping forever, and preparing to follow the accursed oppressor even unto the uttermost fields of ether, that upon it might be wrought a flaming cosmic vengeance which wo

me to earth- where i least wished to go. the form near me seemed to feel a change also, for it gradually brought its discourse toward a conclusion, and itself prepared to quit the scene, fading from my sight at a rate somewhat less rapid than that of the other objects. a few more thoughts were exchanged, and i knew that the luminous one and i were being recalled to bondage, though for my brother of light it would be the last time. the sorry planet shell being well-nigh spent, in less than an hour my fellow would be free to pursue the oppressor along the milky way and past the hither stars to the very confines of infinity. a well-defined shock separates my final impression of the fading scene of light from my sudden and somewhat shamefaced awakening and straightening up in my chair as i sa

etween ethereal life and planet life. he was too much an animal, too little a man; yet it is through his deficiency that you have come to discover me, for the cosmic and planet souls rightly should never meet. he has been in my torment and diurnal prison for forty-two of your terrestrial years "i am an entity like that which you yourself become in the freedom of dreamless sleep. i am your brother of light, and have floated with you in the effulgent valleys. it is not permitted me to tell your waking earth-self of your real self, but we are all roamers of vast spaces and travelers in many ages. next year i may be dwelling in the egypt which you call ancient, or in the cruel empire of tsan chan which is to come three thousand years hence. you and i have drifted to the worlds that reel about

HP LOVECRAFT FROM BEYOND

now in a vortex of sound and motion, with confused pictures before my eyes. i saw the blurred outlines of the room, but from some point in space there seemed to be pouring a seething column of unrecognizable shapes or clouds, penetrating the solid roof at a point ahead and to the right of me. then i glimpsed the temple- like effect again, but this time the pillars reached up into an aerial ocean of light, which sent down one blinding beam along the path of the cloudy column i had seen before. after that the scene was almost wholly kaleidoscopic, and in the jumble of sights, sounds, and unidentified sense-impressions i felt that i was about to dissolve or in some way lose the solid form. one definite flash i shall always remember. i seemed for an instant to behold a patch of strange night

HP LOVECRAFT HYPNOS

cream 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. never could i tell, try as i might, what it actually was that i saw; nor could the still face tell, for although it must have seen more than i did, it will never speak again. but always i shal

d moved them to no pity, but what they found on the couch in the studio made them give me a praise which sickened me, and now a fame which i spurn in despair as i sit for hours, bald, gray-bearded, shriveled, palsied, drug-crazed, and broken, adoring and praying to the object they found. for they deny that i sold the last of my statuary, and point with ecstasy at the thing which the shining shaft of light left cold, petrified, and unvocal. it is all that remains of my friend; the friend who led me on to madness and wreckage; a godlike head of such marble as only old hellas could yield, young with the youth that is outside time, and with beauteous bearded face, curved, smiling lips, olympian brow, and dense locks waving and poppy-crowned. they say that that haunting memory-face is modeled f

HP LOVECRAFT NYARLATHOTEP

ing in hands that are not hands, and whirled blindly past ghastly midnights of rotting creation, corpses of dead worlds with sores that were cities, charnel winds that brush the pallid stars and make them flicker low. beyond the worlds vague ghosts of monstrous things; half-seen columns of unsanctifled temples that rest on nameless rocks beneath space and reach up to dizzy vacua above the spheres of light and darkness. and through this revolting graveyard of the universe the muffled, maddening beating of drums, and thin, monotonous whine of blasphemous flutes from inconceivable, unlighted chambers beyond time; the detestable pounding and piping whereunto dance slowly, awkwardly, and absurdly the gigantic, tenebrous ultimate gods the blind, voiceless, mindless gargoyles whose soul is nyarla

HP LOVECRAFT POETRY AND THE GODS

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 clouds like the scales of a dragon. amid the mists of dream the 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 me

HP LOVECRAFT THE CRAWLING CHAOS

companioned not only by the strange child and the radiant pair, but by a constantly increasing throng of half-luminous, vine-crowned youths and maidens with wind-blown hair and joyful countenance. we slowly ascended together, as if borne on a fragrant breeze which blew not from the earth but from the golden nebulae, and the child whispered in my ear that i must look always upward to the pathways of light, and never backward to the sphere i had just left. the youths and maidens now chanted mellifluous choriambics to the accompaniment of lutes, and i felt enveloped in a peace and happiness more profound than any i had in life imagined, when the intrusion of a single sound altered my destiny and shattered my soul. through the ravishing strains of the singers and the lutanists, as if in mocki

ocean ate the last of the land and poured into the smoking gulf, thereby giving up all it had ever conquered. from the new-flooded lands it flowed again, uncovering death and decay; and from its ancient and immemorial bed it trickled loathsomely, uncovering nighted secrets of the years when time was young and the gods unborn. above the waves rose weedy remembered spires. the moon laid pale lilies of light on dead london, and paris stood up from its damp grave to be sanctified with star-dust. then rose spires and monoliths that were weedy but not remembered; terrible spires and monoliths of lands that men never knew were lands. there was not any pounding now, but only the unearthly roaring and hissing of waters tumbling into the rift. the smoke of that rift had changed to steam, and almost

HP LOVECRAFT THE NAMELESS CITY

n from the passage into the abyss was the head of a steep flight of steps- small numerous steps like those of black passages i had traversed- but after a few feet the glowing vapours concealed everything. swung back open against the left-hand wall of the passage was a massive door of brass, incredibly thick and decorated with fantastic bas-reliefs, which could if closed shut the whole inner world of light away from the vaults and passages of rock. i looked at the step, and for the nonce dared not try them. i touched the open brass door, and could not move it. then i sank prone to the stone floor, my mind aflame with prodigious reflections which not even a death-like exhaustion could banish. as i lay still with closed eyes, free to ponder, many things i had lightly noted in the frescoes cam

HP LOVECRAFT THE QUEST OF IRANON

g you, where shall be the fruits of your toil? toil without song is like a weary journey without an end. were not death more pleasing" but the archon was sullen and did not understand, and rebuked the stranger "thou art a strange youth, and i like not thy face or thy voice. the words thou speakest are blasphemy, for the gods of teloth have said that toil is good. our gods have promised us a haven of light beyond death, where shall be rest without end, and crystal coldness amidst which none shall vex his mind with thought or his eyes with beauty. go thou then to athok the cobbler or be gone out of the city by sunset. all here must serve, and song is folly" so iranon went out of the stable and walked over the narrow stone streets between the gloomy square house of granite, seeking something

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

pswich gleaming white in the moonlight. i could not see from my side of the hotel the southward route toward arkham which i had determined to take. i was irresolutely speculating on when i had better attack the northward door, and on how i could least audibly manage it, when i noticed that the vague noises underfoot had given place to a fresh and heavier creaking of the stairs. a wavering flicker of light shewed through my transom, and the boards of the corridor began to groan with a ponderous load. muffled sounds of possible vocal origin approached, and at length a firm knock came at my outer door. for a moment i simply held my breath and waited. eternities seemed to elapse, and the nauseous fishy odour of my environment seemed to mount suddenly and spectacularly. then the knocking was re

ning moonlight at the street's end. far out beyond the breakwater was the dim, dark line of devil reef, and as i glimpsed it i could not help thinking of all the hideous legends i had heard in the last thirty-four hour- legends which portrayed this ragged rock as a veritable gateway to realms of unfathomed horror and inconceivable abnormality. then, without warning, i saw the intermittent flashes of light on the distant reef. they were definite and unmistakable, and awaked in my mind a blind horror beyond all rational proportion. my muscles tightened for panic flight, held in only by a certain unconscious caution and half-hypnotic fascination. and to make matters worse, there now flashed forth from the lofty cupola of the gilman house, which loomed up to the northeast behind me, a series o

indow. my reason for going ahead to babson was that i wished neither to recross the earlier open space nor to begin my westward course along a cross street as broad as south. starting once more, i crossed the street to the right-hand side in order to edge around into babeon as inconspicuously as possible. noises still continued in federal street, and as i glanced behind me i thought i saw a gleam of light near the building through which i had escaped. anxious to leave washington street, i broke into a quiet dogtrot, trusting to luck not to encounter any observing eye. next the corner of babson street i saw to my alarm that one of the houses was still inhabited, as attested by curtains at the window; but there were no lights within, and i passed it without disaster. in babson street, which

HP LOVECRAFT THE UNNAMABLE

the boy who in 1793 entered an abandoned house to examine certain traces suspected to be there. it had been an eldritch thing- no wonder sensitive students shudder at the puritan age in massachusetts. so little is known of what went on beneath the surface- so little, yet such a ghastly festering as it bubbles up putrescently in occasional ghoulish glimpses. the witchcraft terror is a horrible ray of light on what was stewing in men's crushed brains, but even that is a trifle. there was no beauty: no freedom- we can see that from the architectural and household remains, and the poisonous sermons of the cramped divines. and in side that rusted iron straitjacket lurked gibbering hideousness, perversion, and diabolism. here, truly, was the apotheosis of the unnamable. cotton mather, in that de

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

h troubled him. thus long spaces of time wore on- ages longer than the brain of man could grasp, since the beings of yaddith die only after prolonged cycles. after many hun-dreds of revolutions the carter-facet seemed to gain on the zkauba-facet, and would spend vast periods calculating the distance of yaddith in space and time from the human earth that was to be. the figures were staggering eons of light-years beyond counting but the immemorial lore of yaddith fitted carter to grasp such things. he cultivated the power of dreaming himself momentarily earthward, and learned many things about our planet that he had never known before. but he could not dream the needed formula on the missing parchment. then at last he conceived a wild plan of escape from yaddith- which began when be found a

e, and in another moment he was falling away from yaddith, unharmed. chapter seven in that bizarre room in new orleans, from which the old black servant had instinctively fled, the odd voice of swami chandraputta grew hoarser still "gentlemen" he continued "i will not ask you to believe these things until i have shown you special proof. accept it, then, as a myth, when i tell you of the thousands of light-years- thousands of years of time, and uncounted billions of miles that randolph carter hurtled through space as a nameless, alien entity in a thin envelope of electron-activated metal. he timed his period of suspended animation with utmost care, planning to have it end only a few years before the time of landing on the earth in or near 1928 "he will never forget that awakening. remember

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

wipe out the individual and replace him with a numerical value. photographs of the moon and mars were transmitted back to earth in the form of computer numbers, which does not mean that there are a lot of numbers floating around in outer space; but it does mean that anything in life can be assigned a numerical value, such as the computers that were fed information translating photographic levels of light and darkness by the number. numbers in themselves are not potent. we give them a potency. this must be understood, and controlled. some people live by numbers. they apply the numbers that are significant to their own lives to each day, to everything they do. gamblers do it. horse racing enthusiasts come up with whole betting systems geared to mathematical logic. several years ago a man ca

. another ghost, manifesting itself in a completely different way, often appears in our doorway. because our home is high in the hills and cut off from visibility by heavy foliage and trees, light cannot reach this area of the house. there is no way, not even from an airplane, that light from the outside could penetrate the point where this happens. but out of nowhere, there are little explosions of light, child-sized, sometimes taking the shape of a cone. the flashes come and go with equal mystery. no reflections, no prisms could cast that burst of light. we alway check and find nothing. many of our friends have witnessed the phenomenon and are mystified. speaking of lights, i remember that when we were on the road driving in italy one night i suddenly screamed and told my husband "watch

INFERNAL SABBAT LIVE

is why the serpent is considered an aspect of satan or lilith, the serpent is long viewed as a symbol of wisdom and fertility. the christian satan was taken from the early mythological folklore of islam, from which satan s (meaning to oppose or the adversary) name was azazel. in the koran and accepted traditions such as the ahadith, azazel is said to be made of fire similar to the djinn, yet not of light as other angels. it is this fire which makes azazel the brightest angel among the others. azazel was the preacher to all angels in pre-eternity, seated beside the throne in glory. god created man and demanded all angels bow to his creation, azazel refuses. he claims fire (the psychic) to be superior to clay (material, and considered it a test that in heaven azazel was the highest angel pr

INFERNAL UNION

nceived ideas of self, only to be reimmersed in the vast ocean of energy they originated from. while the divisionary behaviour resulting from this deep psychological mind-set is one cause of a lot of much weakness in society, it also has problems theoretically. the polarities of any single being can only be recognized fully in conjunction to their opposite. the simplest example perhaps being that of light and darkness. just as the normal path of being fails, in the magickal viewpoint, so it s opposite succeeds. by uniting all opposites, the true essence of self, or the true will is discovered and the best possible place for the individual is found and developed. in the end, separation by virtue of a person having had become a complete being, dissolution is not a threat to a continued exist

INITIATION INTO HERMETICS

d the effect of the elemental principles in the entire universe. 6. the light light is established on the principle of fire. light without fire is unconceivable and for this particular reason it is an aspect of the fire. each fiery element can be converted into light and the other way around. therefore light involves all the specific qualities such as shining, penetrating, expanding. the opposite of light is darkness, which has come out of the principle of water. darkness has the contrasting specific qualities of the light. without darkness, light would not only remain quite unrecognizable, but without darkness there would never be any light at all. evidently light and darkness must have been produced by the mutual play of two elements, consequently those of fire and water. light in its ou

ree of the akasa principle, consequently of all that up to now, i the material world occurred, is actually occurring and will occur, and has its origin, regulation and existence. as said before, akasa in its most subtle form is the ether, well known to all of us, in which, amongst other vibrations, electric as well as magnetic ones are propagating. consequently this vibration-sphere is the origin of light, sound, color, rhythm, and life in all tings created. as akasa is the origin of all existing things, all that ever was produced, is being produced and will be produced in the future is reflected in it. therefore, in the astral plane there is to be seen an emanation of the eternal, having neither a beginning nor an end, as it is timeless and spaceless. the adept who sees his way about this

ese four fundamental rules are to be respected if one intends to work successfully with elementals. i will render the practice even more understandable, and an illustrative case may show how it can be done: supposing the magician intends to enforce someone s memory or any other intellectual faculty with the help of an elemental, the procedure is as follows: the magician imagines a universal ocean of light, from the luminous matter of which he shapes an enormous ball of light, compressing and accumulating it more and more with the help of his imagination until this ball has the size of approximately 12-20 inches. by this accumulation of light, the ball has become similar to a radiating sun. now the magician impregnates this light ball with the desire and the firm conviction that it will exh

suitable name, say lucis or the like. besides, he is fixing the time when this ball is to affect the mental sphere of the person with terms like these: you ought to work in the mental sphere until the person concerned has attained the desired faculty in such a way that this faculty has become a habit! having fixed the time, the magician orders the elemental to dissolve in and return to the ocean of light as soon as it has fulfilled its task. expressing it magically, the birth and death of the elemental are fixed in exactly the same manner as man s or any other being s fate is. considering the fact that an elemental knows neither time nor space, it may be directed to the mental sphere of the respective person. its sending off happens quite suddenly as if the connecting link between yoursel

or whom it was created. it can work independently in the mental sphere and will not be restricted in any way by the magicians mind. now and again it is advisable to reload the elemental to give it a greater power of expansion. this is achieved by calling the elemental by the name given to it, back from the mental sphere of the person concerned, rendering it more dynamic through a new accumulation of light, and sending it of again. as soon as the elemental has fulfilled the required task, it will dissolve itself in the ocean of light. this example should suffice to give the magician a rule of conduct how to create elementals. the experiment described here often is used by adepts for the purpose of inspiring and strengthening scholars of low standard. let us now turn to another similar topic

INTERVIEW WITH ANDREW CHUMBLEY

: different streams of british traditional craft have different patron deities, ancestors and spirits. if one is able to oversee this diversity certain strands of commonality may be perceived. if one may seek amongst these strands amidst the many other kinds of shared features, one may speak about a body of lore that exists in the old craft which incorporates a gnostic faith in the divine serpent of light, in the host of the gregori, in the children of earth sired by the watchers, in the lineage of descent via lilith, mahazael, cain, tubal-cain, naamah, and the clans of the wanderers onward to the present-day initiates of arte. speaking from my knowledge of the ophite-sabbatic lore within the cultus, its historical provenance is primarily rooted in oral transmission. nonetheless, beyond th

sence of cain and lilith with recourse to such sources, contesting some kind of dependence of sabbatic lore upon christian, jewish et al demonologies, this fails to appreciate the unique and self- sustaining complex of the craft mythos in itself. the teachings of traditional craft utilise a cipher of luciferian antinomianism which renders cain and lilith, our blessed primogenitors, as the bearers of light from the ancient serpent. the overcoming of adam by lilith and the murder of abel by cain signify the transformation of the uninitiated condition or clay into the fire of magical knowledge. this is however the merest inkling of the breadth and depth of these matters. as a parting tale, it is worth speaking about another fascinating path of influence into traditional craft, namely that of

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

of arte. the lord mahazhael is revered as the guardian of the northern station and is considered to be the blessed consort of our lady liliya. his time is that of the midwinter sun, the season of misrule and rebirth. his moment is the interstitial cusp of darness and light. in syncretic terms, mahazhael might be indentified with christ on the eve of his nativity, as the soul of the crucified king of light at the moment prior to his dawn on earth. the lord mahazhael may be evoked to preside over festivities of midwinter and the new year s birth. his gift is the sunlight of wisdom born in the darkness of midnight. the call unto mahazhael-deval the magister (or chosen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him thus- o mahazhael, hear us!

evere thee as our protector, our consort and our brother eternal guide to all who stray, self-abandoned to seek paradise in exile! hail to thee as the eight-armed giant, magister of the dragon s brood! we summon thee to the blood-acre by the lych-light of the dying sun. we call to thee with word and deed, above the sign of the open grave. be thou before us as the bone-white man, the skeletal lord of light! let space be thy flesh and bone be thy form: thy stature eclipsing the sky. for lighting-bolts do adorn thee and storm-clouds are a halo around thee. thy face is the skull, the death s-head oracle, laughing in all adversity. thine eyes reveal the dual abyss, shining bright in voidful darkness. thy heart is a seething spider s nest, strung on a fiery web between the bone-beams of thy brea

ISIS UNVEILED

has to be strengthened by phenomena of a superior (mler "tbey are never seen, either in the neighborhood of, or even in- side the temples, except at the grand quinquennial festival of the fire. on that occasion they appear about the middle of the night, on a plat- form erected in the center of the sacred lake, hke so many phantoms, and by their conjurations they illumine the space. a fie^ column of light ascends from around them, rushing from earth to iwaven. un- familiar sounds vibrate through the air, and five or six liimdred thousand hindfis, gathered from every part of india to contemplate these demi- gods, throw themselves with their faces buried in the dust, invoking the souls of their ancestors" let any impartial person read le tpinturw done le monde, and he cannot believe that thi

his recent work. carudta t it ckritt, pp. 357<8, etc, for the conclusive evidence dut the name is not derived bom tbe ookr. digitizecoy google harcion. the noble heresiabch! itsdf tan^uy in spirit. the greek logos, the helwew messiah, the latin verbum, and the hindct vir (the son) aie identically the same; they express an idea of collective uititiea of flames detached from the one eternal center of light "the man who accomplishes pious but interested acts [with" the sole object of his salvation] may reach the ranks of the deeag [saints" but he who accomplishes, disinterestedly, the same pious acts, finds himself forever rid of the five dements (of matter "perceiving the supreme soul in all beings and all beings in the supreme soul, in offering his own soul in sacrifice, he identifies bims

the doctrine of emanations, so hateful to the defenders of the unity in the trinity, and vice versa. the unknown deity with them had no name; but ms first female emanation was called bythos or depth^ it answered to the shekhinah of the kabalists, the 'veil' which conceals the 'wisdon' in the cranium, of the highest of the three heads. as the pythagorean monad, this nameless wisdom was the source of light, and ennoia or mind is light itself. the latter was also called the 'primitive man* hke the adam kadmon, or ancient adam of the kabala. indeed, if man was created after his likeness and in the image of god, then this god was like his creature in shape and figure hence he is the 'primitive man' the first manu. the one evolved from svayambh" he who exists unrevealed in bis own glory" is als

he only difference between the ophite cosmogony and that of the st. john nazarenes is a change of names. we find an identical system in the kabala, the book of mystery liber mytterii* all the three sys- tems, especially that of the kabalists and the nazarenes, which were the models for the ophite cosmogony, belong to the pure oriental gnosti- cism. the codex nazaraeus opens with "the supreme king of light (mano, the great first one* etc, the latter being the emanation of perho the unknown, formless life. he is the chief of the aeons, from whom proceed (or shoot forth) five refulgent rays of divine light. mano is rex luds, the bythos-ennoia of the ophites" unus eet rex lucis in nto regno, nee tiuus qui eo allior. nvuus qui ejus simiiituditiem retulerit, nuuus qui, sublatis oculis, viderit c

nus eet rex lucis in nto regno, nee tiuus qui eo allior. nvuus qui ejus simiiituditiem retulerit, nuuus qui, sublatis oculis, viderit coronam quae in ejus capite est* he is the manifested light around the highest of the three kabalistic heads, the concealed wisdom; from him emanate the three lines, aebel-zivo is the revealed logos, christos, the 'apostle gabriel' and the first legate or messenger of light. if bythos and ennoia are the nazarene mano, then the dual-natured, the semi -spiritual, semi-material acha- moth must be fetahil when viewed from her spiritual aspect; and if regarded in her grosser nature, she b the nazarene 'spiritus' digitizecoy google the fntst groups op christians 176 fetahil" who is the leflexiod of bis father, lord abatur, the third life as the elder sophia is als

JASMUHEEN THE FOOD OF GODS

had been accessing this field consciously for over 22 years in order to receive an endless stream of love and healing guidance, the field s gift of pranic nutrition had yet to be explored. we cover this journey and how it relates to us personally and globally in the first two books of this series. pranic nourishment. nutrition for the new millennium (also known as living on light) and ambassadors of light. world health& world hunger project. in this third book we bring the divine nutrition reality into perspective with dimensional biofield science and of course we talk further on my favorite topic. which is the god within us all, that force that is all powerful, all loving, all knowing and everywhere, that force that drives our breath and guides us and gives life to all the fields, nourish

igong and pranic healing networks, to also thank dr deepak chopra for his patient attempts to bridge the world of modern and ancient medicines, and dr sudhir shah (thank you for your willingness to share your research on solar feeding) and dr karl graninger for the twenty years he dedicated of his life to study inedia. the studies of these people and all the others credited in my book ambassadors of light, has also made my journey easier and for all of their work i remain eternally grateful. also thanks to dr masuro emoto and his research in messages from the water which added another layer of credibility to our work and to the master mantak chia for his openness and willingness to share his research and life s work with me and for being such a delightful presence in this world. i give tha

required. unless of course we do the programming for perfect weight as in point 8 of this chapter. concurrently with this i recommend: divine nutrition program. conversion technique no. 7: the meat> vegetarian> vegan> fruit> divine nutrition prana power system. this means immediately stopping your consumption of red meat (as per the reasons discussed above and in greater detail in the ambassadors of light book the divine nutrition series) then when you are comfortable with this. in maybe 3 to 6 months. stop your consumption of all other animal or marine flesh. next after you have adjusted to the no meat or chicken or fish diet. in other words if it has a face don t eat it, then cease your consumption of all other animal derived products divine nutrition: the madonna frequency& the food of

. this is probably the most well researched area that we have to offer information on, as dr sudhir and his team in india have now spent a number of years looking at solar energy nutrition and how it operates in the body; and the master choa kok sui has been researching earth and plant prana in his path of studying pranic energy for healing. both of their research was discussed in the ambassadors of light book as is the research of many other doctors who have been studying the pranic field. i recently asked dr sudhir shah what led him into studying the field of solar nourishment and he answered: nature. i had an opportunity to monitor prolonged fasting as per jain religious method of shri hrm (hira ratan manek) for 411 days; on scientific basis. that led me to postulate alternative ways to

ur bio-system system with the violet light and its theta. delta field frequencies: i consider the following tool one of the most powerful and important in the divine nutrition program as it is from this source of divine love, divine wisdom and divine power that a human bio-system can gain perfect nourishment. firstly: do the chakra expansion exercise below and create one column or spinning tunnel of light with its inner plane connection. this is our violet light hook-in to the source of divine nutrition: the madonna frequency& the food of gods with jasmuheen 65 dow power and it is best done after centering yourself with techniques 1, 2& 16 in chapter 7. diagrams 7& 8. step a: imagine pure, violet light flowing in through your crown and flooding and expanding each chakra with its power. ste

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

silently a fair, though a somewhat broken, staircase. here, at an angle, as near as he could judge, of a hundred feet underground, he came upopn a square landing-place, with a niche in the wall; and then he saw a further long staircase, descending at right angles to the first staircase, and still going down into deep, cold darkness. the man cast a glance upward, as if questioning the small amount of light from the upper world which shot down, whether he should continue his search or desist and return. all was stillest of the still about him; but he saw no reason particularly to fear. so, imagining that he would in some way soon penetrate the mystery, and feeling in the darkness by his hands upon the wall, and by his toes to make sure firs ton each step, he resolutely descended; and he deli

ow he saw at a vast distance below, at the foot of a deeper staircase of stone, a steady though a pale light. this was shining up as if from a star, or coming from the centre of the earth. cheered by this light, though absolutely astounded nay, frightened at thus discovering light, whether natural or artificial, in the deep bowels of the earth, the man again descended, meeting a thin, humid trail of light, as it looked, mounting up the centre line of the shining though mouldering old stairs, which apparently had not been pressed by a foot for many ages. he thought now, although it was probably only the wind in some hidden recess, or creeping down some gallery, that he heard a murmur overhead, as if of the uncertain rumble of horses and of heavy waggons or lumbering wains. next moment, all

on to those who would infer that these poised stones simply mark burial-places, or foolish conclusions of shallow and incompetent antiquaries. the basilidans were called by the orthodox docet, or illusionists. the deity of the gnostics was called abraxas in latin, and abrasax in greek. their last state, or condition for rescued sensitive entities, as they termed souls, was the pleroma, or fulness of light. this agrees precisely with the doctrines of the buddhists or bhuddists. the regulating, presiding genius was the pantheus. the pythagorean record quoted by porphyry (vit. pythag) states that the numerals of pythagoras were hieroglyphical symbols by means whereof he explained ideas concerning the nature of things. that these symbols were ten in number, the ten original signs of the zodiac

nd all our woe, with loss of eden, according to milton. that peculiar natural sense of shame in all its forms lesser and larger, and with all the references inseparably allied to propagation in all its multitudinous cunning (so to speak, wherever the condemned material, tissues reach, puzzled the thoughtful ancients as to its meaning. this they considered the convicted adversary, or lucifer, lord of light that is, material light eldest son of the morning. morning, indeed! dawning with its light from behind that forbidden tree of the knowledge of good and evil. what is this shame, urged the the morning star. 59 philosophers, this reddening, however good and beautiful, and especially the ornament of the young and inexperienced and of children, who are newest from the real, glowing countenanc

most distinguished of these are theophrastus paracelsus, adam von boden, oswald croll; and, later, valentine weigel, robert flood, or fludd, jacob bohmen, peter poiret &c. under this head we may also refer to the medico-surgical essays of hemmann, published at berlin in 1778; and pfaff s astrology. as a great general principle, the theosophists called the soul a fire, taken from the eternal ocean of light. in regard to the supernatural using the word in its widest sense it may be said that all the difficulty in admitting the strange things told us lies in the non-admiszoroaster and the magi. 67 sion of an internal causal world as absolutely real: it is said, in intellectually admitting, because the influence of the arts proves that men s feelings always have admitted, and do still admit, t

JESSUP MK THE CASE FOR THE UFO

roughout the series of modern (after arnold) sightings of ufo's there is a thread of frequent references to "mother ships" and huge superconstructions. the vast thing chased by mantell and the ten-mile-long thing/over kansas are examples. there can no longer be serious doubts of their existence. it seems probable that these constructions are the domiciles of the small-fry discs, spheres, 37 balls of light, etc, which are so frequently seen in proximity to the earth's surface and to our planes, rockets, air fields and cities. it is my belief that these constructions are few in number, not many (there is some possibility, in fact, that there may be only two of them) and that they do not come from distant planets such as venus, mars, jupiter or the vastly more distant stars. it is my belief t

ly be known to us until we can in some way determine the nature of gravity itself. no, they are part of same physics principal. they do extend outward concentrically, usually stay in position, not, always. there may even be hints available to us regarding gravity. for instance, no final settlement has ever been made of the argument over the opposed wave and corpuscular theories of the propagation of light. an assumption that the ether, a necessary adjunct to the wave theory, is identical with the gravitational field, whatever that may be, would reconcile the opposing theories and a quantum of light would then be merely a pulsation or fluctuation in the gravitational field. intense studies of the movements of space-navigable ufo's might furnish vital clues to such problems. it would only te

hick, bright buff-colored, and having upon it a "fine nap" upon removing this covering, a buff-colored, pulpy substance of the consistency of soft soap, was found "of an offensive, suffocating smell" a few minutes of exposure to the air changed the buff color to a "livid color resembling venous blood" it absorbed moisture quickly from the air and liquefied. note that the "thing" fell with a burst of light. it is not reported to have come with a storm. it was obviously of either organic or artificial character, and the "sounds as of an explosion" were scarcely normal or commonplace. but it is interesting to compare that report with another; that in marcn, 1832, there fell in the fields of kourianof, russia, a combustible, yellowish substance, covering an area at least two inches thick, and

? could they be tending us as sheep are tended? are we actually owned? could the ufo's be their abode? or perhaps their supervisors, shepherds? could it be that the saucers, in their whimsical variety, are the space dwellers the intelligences? gets a little wild here but he does dare face things no other archeologist ever has (italics by a) in 1809 a mr. stavely, in london, saw many bright specks of light moving around the edge of a black cloud. the lights played around for an hour, and one of them became as large and bright as venus, moving with great speed around the cloud; later it became stationary, lost its brilliance and finally disappeared. there was no lightning, and the altitude of the lights seemed variable. on june 19, 1801, a great body, moonlike but larger with a dark mark acr

foat"(sic) this weird report is dated ad 1322. in the first hour of the night of november 4, after 7:00 pm, there was seen in the sky over uxbridge, england, a pillar of fire of the size of a small boat, pallid and livid in color. it rose from the south, crossed the sky with a slow and grave motion, and went northward. out of the front of the pile of fervent red flame burst forth with great beams of light many beholders saw it in collision, and there came sounds of fearful combat, and sounds of crashes "buja" matthew, of paris, says: on july 24, ad, 1239, at the vigil of saint james, in the dusk, but not when the stars came out, but while the air was clear, serene and shining, a great star appeared. it was like a torch, rising from the south, and flying on both sides of it there was emitte

K AMBER THE BASICS OF MAGICK

d you have noticed the sound of his fork if you had not been looking? no. only by focusing the basics of magick get any book for free on: www.abika.com 23 your attention there were you able to pick out that individual event and associated sound. it is a dark night. you are walking and the only light you have is from the flashlight you hold in your hand. as you move the flashlight around, the beam of light from it directs your attention first one way then another. now, the mind is something like that flashlight in the dark. and by directed attention, you point the mind to one place or another. as with that flashlight beam, you see where the mind is pointed; nothing more. the rest is 'noise. and so we could define mental noise as anything not focused upon. in another way, noise could be cons

rein the door is shaped and colored like a tattva, or alternately, a chosen tarrot card is visualized and the student visualizes entering into it. 5) guided imagery- in many respects similar to visualization. except in this case, there is a guide (or perhaps a voice on tape) directing you by means of descriptions. as with visualization, mental rather than astral projection is most likely. 6) body of light- the old golden dawn technique. imagine a duplicate (mirror image) of yourself in front of you. then transfer your consciousness and sensation to the duplicate('body of light. 7) strong willing- sort of like creative visualization experienced in the present. that is you express your strong desire to project through your willpower while you visualize yourself doing it. 8) the monroe techni

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

hilosophical-qabbalistic writings of joseph giqatila (1248- c.1322. ph.d. dissertation, new york: jewish theological seminary, 1983. blickstein treats the philosophical-qabbalistic period in gikatilla s development, concentrating on his ginnat egoz, which is fundamentally a commentary on sy this, in contrast with gikatilla s later theosophical-qabbalistic period which produced sha are orah, gates of light. brody, seth lance. human hands dwell in heavenly heights: worship& mystical experience in thirteenth-century kabbalah (ph.d. dissertation, philadelphia: university of pennsylvania, 1991. brody s dissertation contains substantive discussion of r. isaac the blind s commentary on sy. see in particular pp. 419-446* see aryeh kaplan, the bahir: an ancient kabbalistic text attributed to rabbi

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

a. ivry, e. wolfson, and a. arkush (1998. 2. b. joseph gikatilla. blickstein, schlomo. between philosophy and mysticism: a study of the philosophical-qabbalistic writings of joseph giqatila (1248-c.1322. phd dissertation, new york: jewish theological seminary of america, 1983. bokser, ben zion. the jewish mystical tradition. 10: gjoseph gikatilla. h 20081 11. gikatilla, joseph ben abraham. gates of light [sha fare orah] translated by avi weinstein. san francisco: harpercollins publishers, 1994. kaplan, aryeh. meditation and kabbalah. ch. 4, 2: ggates of light. h. mopsik, charles. gthe secret of the marriage of david and batsheva h (introduction, text and annotated translation, in (idem) sex of the soul: the vicissitudes of sexual difference in kabbalah. los angeles: cherub press, 2005. sc

KETAB E SIYAH

urpose and hope of triumph; now creeping as ghosts or shadows in the darkness of those hidden paths, winding like some stealthy serpent to sun-lit lands. in silence did the host go forth, unheard now by high heaven, ignorant of its doom. amongst stones and bones and jewels they went without song or drum or horn, by a thousand diverse paths. i followed the upward gradient of the floor to the lands of light so many leagues above, as i went gathering to myself such strength as my sorceries required to achieve the end i sought. baalzebub and ishtar went at my side and together we rehearsed the incantations of the charm that we three were to work for even such as the ancient archons could not forge alone their original work of making. now, with quiet languor did gates of the passages swing open

conflagration's wake. 199 only as the sun descended in the western sky, bleeding red into the waters of the ocean, did the all-consuming flames fade and die. raphael surveyed the wreck of what had once been green and it was wholly black and dead. yet looking more closely yet, making tight his eyes he did see amongst the many ashes of the trees, scattered across the dark-scarred earth, many motes of light like burning stars and his angel-sight did know them as the germs of those trees that he had been sent to scorch to dust. even as he watched two creatures, unknown to his own lore, descended from the field of stars, a canopy above him. they appeared to him as winged bears with the hands of men, one of each sex. the female of this pair did set foot upon the yet scorching embers of the flam

, with keen ears, came to know of the elohim's design and the fate they had in mind for the nephilim that i sired. thus had they sought to win that which had been lost to them. now the shedim herald hastened swift to most deep chadel of the fount of flame to relay to his brethren the witness of heaven's intent towards the earth. flying like a falling star that goes like a bolt of fire with a tail of light across the sky, went ashmedai amongst the numberless columns of stone that held aloft the soaring vaults carved into the living stone of earth. as precipitous as an arrow let fly from the singing bow-string, went ashmedai amongst the passages, torn out by the talons of dragons. so came ashmedai to chadel. to receive the shedim thegn the gates, bound with iron, were set open and he passed

the lesser suns, whose perfect mechanisms yielded truth. in the stars were the secrets of creation revealed to those that could divine them. in the motions of the planets did the nephilim come to understand. that which gabriel had taught to them they now knew as falsehood. the power of the deceiver over them was broken by the turning of the spheres. now the age of darkness was ending and the age of light grew in the womb of history. nowhere did gabriel look upon the world and saw not his power fade from him. the nephilim have within themselves the strength to cast off their chains. as rome had fallen so did heaven, as were badr's victors the defeated of uhud so did the work of another thousand years break the empire built up in a thousand. the shedim now walked amongst men once more and g

tler by my own eye. i came upon the prophet of gabriel and looked upon the shameful one. he perceived me not but i gazed deep within the recesses of his soul. what did i see? no monster nor demon did i descry within that barbarous soul. no terrible, rav'ning thing but just a man made weak with hate. did you think to find a fiend? evil is not such a thing as you imagine. darkness is but an absence of light so is evil but virtue's absence. your famed abomination, hitler, was a most piteous wretch of spirit, not black with wrong, but withered and scorched by its own hate. hate is but a poison that taints the soul and all hatred turns to self-hatred; the worm consumes itself. hate not hitler but pity him for his soul was empty and he knew no joy. i looked upon him and i know. forgive, lest you

KNOWLEDGE LECTURE ONE

ll of truth" in the 125th chapter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pictures on the one pillar are painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pil

KNOWLEDGE LECTURE TWO

ouch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon. the second meditation let the zelator meditate on a straight line. let him take a ruler or pencil and by moving it a distance equal to its length, outline a square. having done this, let him, after quieting his mind with the rhythmic breathing taught in the f

LAITMAN M BASIC CONCEPTS IN KABBALAH

strictions; the interaction laws between the spiritual and material worlds, and their consequences; b a s i c c o n c e p t s i n k a b b a l a h 16 the goal of man s creation is to form a system with an illusion of the existence of free will by combining the soul with the body, and by controlling them through nature and the apparent factor of chance with the help of two mutually balanced systems of light and dark forces. functioning: the study of the human essence its interconnection and interaction with the spiritual world. functioning deals with one s arrival to and departure from this world. it also includes the upper worlds reactions to our world and towards other human beings, caused by man s actions. it researches everyone s individual path, from the creation of worlds to the attain

enjoy, is called the body. the light, called pleasure, is perceived as the force of life. although the light that fills the body is reduced so that we do not feel its source, by observing certain creator-given rules described in kabbalah, we purify ourselves from egoism and gradually ascend through all the worlds back to the source. as we attain higher spiritual levels, we receive larger portions of light until we reach levels where we can receive all the light (absolute, infinite delight) that was destined for us from the dawn of creation. every soul is surrounded by spiritual light. although beginners in kabbalah may not understand what they are studying in the. t h e p u r p o s e o f k a b b a l a h 25 authentic sources, their powerful desire to understand evokes the upper force that s

light surrounds the human soul from the outside until one reaches a spiritual level where the light begins to permeate it. the reception of the light within depends only on one s desire and readiness, and on the purity of one s soul. however, during one s studies one utters the names of the sefirot, the worlds, and the spiritual actions connected to one s soul. thus, the soul receives micro-doses of light from the outside, a light that gradually purifies the soul and prepares it to receive spiritual energy and delight. 26 c h a p t e r 3 t h e g i v i n g o f k a b b a l a h the great sage, rabbi akiva (1st century ce) said: love thy neighbor as thyself is the comprehensive rule of all the spiritual laws. as we know, the term comprehensive points to the sum of its constituents. therefore

of desire. the differences in nature, quality, and quantity among all created beings lie only in the extent of this desire, which is accordingly filled with the light coming from the life-giving creator. all that separates one object from another and produces colors, substances, waves, and other differentiating factors results from the capacity of the will to receive, and therefore, of the amount of light that fills it. in other words, a desire of one size yields the form of a mineral; different sizes of desires form liquids, colors, or waves. everything depends on the position on the scale of desire, while the amount of light that embraces us and all the worlds is equal and invariable. now we can clarify the question about freedom of the individual. since we already understand that an ind

e ten sefirot in each world of the worlds bya accordingly receive the program, method, and time allotted for the implementation of each of its parts from the ten sefirot of the world atzilut. since in the world atzilut, the plan of creation exists as a program, the light of ein sof that passes through atzilut remains uncolored. all the information we obtain is based on the endless transformations of light, which reveal the colors of beria, yetzira, and assiya to us. 62 c h a p t e r 10 f r o m t h e i n t r o d u c t i o n t o t h e z o h a r to understand at least something about the surrounding nature and ourselves, we need to have a clear idea of the purpose of creation and its final state, as the intermediate states are rather deceptive. kabbalists assert that the purpose of creation i

LAITMAN M KABBALAH REVEALED

t phase is so elusive; it s within us, written in our reshimot like data on a hard-drive. this data will be read and executed regardless of whether or not we are aware of it, but we can read and execute the data much more quickly and enjoyably if we read it with the right software xthe wisdom of kabbalah. as above, so below if we draw a parallel between the earthly phases of the four basic phases of light, the still era corresponds to the root phase, the vegetative era corresponds to phase one, the animate era to phase two, the speaking era to phase three, and the spiritual era to phase four. planet earth s scorching youth lasted several billions of years. as it cooled, vegetative life appeared, reigning on the planet for many more millions of years. but just as the vegetative level on the

ster it. this process occurs exclusively at the last level, the level of spiritual ascent. we must always remember that our final level of human development should unfold consciously and willingly. without an explicit desire for spiritual growth, no spiritual evolution can occur. after all, the spiritual evolution from above downward had already happened. we have been brought down the four phases of light to the five worlds adam kadmon, atzilut, beria, yetzira, and assiya, and were finally placed here in this world. if we are now to climb back up the spiritual ladder, we must choose to do so. if we forget that the purpose of creation is for us to become like the creator, we will not understand why nature doesn t help us xand sometimes even places obstacles on our way. but if, on the other

ion occurs because our will to receive pleasure progresses from the root level to the fourth. but if our desires propelled the evolution of our world, then does the world actually exist outside of us? could it be that the world around us is really just a tale we want to believe? 94 kabbalah revealed we ve said that creation started from the thought of creation, which created the four basic phases of light. these phases include ten sefirot: keter (phase zero, hochma (phase one, bina (phase two, hesed, gevura, tifferet, netzah, hod, and yesod (all of which comprise phase three xzeir anpin, and malchut (phase four. the book of zohar, the book that every kabbalist studies, says that all of reality consists of only ten sefirot. everything is made of structures of these ten sefirot. the only dif

sonal experiences that they experience in these worlds. for example, if i tell a friend about my trip to new york, i might talk about times square or the great bridges that connect manhattan to the mainland. but i might also talk about how overwhelmed i felt driving through the massive brooklyn bridge, and what it feels like to stand in the middle of times square, engulfed in the dazzling display of light, color, and sound, and the sense of total anonymity. the difference between the first two examples and the latter two is that in the latter pair i am reporting personal experiences, and in the first two, i am speaking of impressions that everyone will experience while in manhattan, though everyone will experience them differently. whose reality is reality? 99 when we talked about the firs

he path of pain. 114 kabbalah revealed on the other hand, we can take an active approach by trying to relate to each reshimo as to another day in school, trying to see what the creator is trying to teach us. if we simply remember that this world is the result of spiritual occurrences, this will be enough to tremendously speed up the passing of the reshimot. this active approach is called the path of light, because our efforts connect us to the creator, to the light, instead of to our present state, as with the passive attitude. actually, our efforts don t have to succeed; the effort itself is enough. by increasing our desires to be like the creator (altruistic, we attach ourselves to higher, more spiritual states. the process of spiritual progress is very similar to the way children learn;

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

s emerged, the clearer the recognition of the creator s our perceptions- 79- greatness, and the greater the appreciation of one s new spiritual state. but even while perceiving the darkness, being blind to the creator s rule and lacking faith in him, by using our willpower, we can try to find a way out of the darkness with the help of a book or a teacher, until we can perceive at least a tiny ray of light, a weak perception of the creator. then, by making this ray of light stronger and stronger by cultivating constant thoughts of the creator, we can escape the darkness and enter into the light. going even further, if we realize that these states of darkness are necessary for spiritual advancement, and are even desirable, and sent to us by the creator himself, then we will welcome them. we

t, then the creator will conceal himself from us completely. absolute darkness will prevail, bringing with it a sensation of the absence of the creator and his rule. then, we will no longer understand how and why spiritual goals were ever entertained, and how reality and personal reason could have been ignored. this complete darkness will continue until the creator again shines upon us a tiny ray of light- 80- attaining the worlds beyond 8 structure of spirituality a person s desires are called "vessels" and these can hold spiritual light, or pleasure. however, in their essence, one s desires must be similar to the qualities of the spiritual light. otherwise the light cannot enter them, according to the law of the equivalence of form of spiritual objects. the activity of spiritual objects

nt forward has occurred. this applies even if the original, constant desire may in itself be very vivid and very intense, giving us no peace. but if that desire is invariable and consistent, then there is no movement. therefore, when it is said that the upper light is in a state of absolute rest, this means that the will of the creator to benefit us is unwavering and constant. we exist in the sea of light. but that point in us which we call our "i" is encased in a shell of egoism. in this state, we are incapable of enjoying the light and are merely floating. false pleasures the pleasures of our world as seen by society can be divided into several types: status symbols (wealth, fame, natural (family, criminal (pleasures experienced at the expense of others lives, illegal (pleasures experien

themselves want to function in the spiritual realm. this condition is called "the return (teshuvah. the transformation of our egoistic essence into an altruistic essence happens as follows: in his wisdom, the creator generated a desire for self-gratification and implanted it in human beings. this desire represents egoism, a black point in one s essence. it is black as a result of the contraction of light (tzimtzum, which took place when the light of the creator departed from it. the correction of the egoistic essence takes place with the aid of a screen (masach, which transforms egoism into altruism. we are incapable of understanding how such a miraculous transformation can take place until we experience it ourselves. it seems incredible to us that the general law of nature would change s

e to realize our absolute necessity for the constant connection to the creator, he will not open our eyes. in this way, he will induce us to ask for compassion. inside the internal sensations of the kabbalist exists a part of the higher level, of the future state (ahap. one who- 122- attaining the worlds beyond perceives a higher spiritual level as an unattractive vacuum, rather than a state full of light, does not receive from the higher level. even though the higher level is full of light, the lower level perceives the higher only to the degree that the lower qualities permit one to do so. since the present qualities are not sufficient to receive the higher light, the individual does not perceive it. the concealment of the creator causes each of us to put forth a tremendous effort to att

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

o receive both the light that comes from the creator, and the pleasure of having the status of the giver, it begins to see the oppositeness of its own attributes from those of the light. the will to receive then experiences the gap between itself and the light. sensing pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 52 this painful gap brings it to perform the tzimtzum (restriction of light. in other words, the reaction to discovering how opposite its attributes are from the creator s, is removing all the light that filled it. from this stage onward, the tzimtzum (restriction) becomes the governing law in all of the created being s actions. the light will no longer enter an opposite desire from the creator because the creature decided so. in this manner, the tzimtzum becomes

r vessels were to match the light, meaning if we were to match the desire to receive and the light, we would be able to perceive it. such matchmaking is called clothing. clothing pertains to attaining the intention to bestow over the desire to receive, an intention that one can receive only from the light. to receive that intention from the light, one must have a point in the heart, or a fragment of light within the will to receive. using this, one can begin to nurture one s matching between one s kli and the light. the point in the heart is a fragment of intention to bestow, and with it one can begin to use the rest of the heart, meaning the rest of the will to receive. if one can use one s desire with the intention to bestow, this will be considered clothing the light. let us return for

volution from below upward. in it, we walk toward the pressing light and systematically bring upon ourselves all of the states, one by one. by taking this pa r t i i i: p e r c e p t i o n o f r e a l i t y 146 path, we want to progress toward the creator, toward acquiring the form of bestowal, and in so doing skip over the other states. the great benefit of this alternative path, called the path of light, is that one experiences the same states, each and every desire, and its oppositeness from the creator, but not because of the pressure from behind, but because of the craving for the light. this path allows one to experience the necessary discernments quickly and in a more controlled manner. the path of light is similar to discovering that we are ill, and taking the proper medicine befor

ears, nose, mouth, and hands, representing the five senses: sight, sound, smell, taste, and touch. as we have previously said, the fundamental principle in perceiving reality is that of equivalence of form, which means equilibrium of pressures. the senses function as sensors, each with a different reaction to the pressure, depending on the make up of the sensor. the sight sensor evokes a reaction of light, darkness, and colors; the sound sensor evokes sounds; the smell sensor evokes scents; the taste, flavors; and the touch, sensations such as hard, soft, warm, and cold. the reaction of the senses is transferred to the brain s control center, where the information is compared with the data that already exists in the memory, the reservoir of prior impressions. in this manner, we process wha

ugh positive impressions of abundance. when we acquire this sense, the upper light appears as profusion that fills the vessels, instead of as darkness. this new state will change the result of research in science. physicists, chemists, and biologists will receive new results in their researches, as though finding the other side of the coin. humankind will stop researching afflicted vessels devoid of light, and instead will thrive and flourish toward the creator s light with a will that is truly free. pa r t i v: r e a l i z i n g t h e s p i r i t ua l g e n e 184 such existence will be existence from the perspective of the light, the perspective of a corrected kli, since with the altruistic aim the kli becomes light and acquires the form and attributes of the light. humanity will develop

LAITMAN M THE KABBALAH EXPERIENCE

much as we can from nature and feel upset at the thought that soon we ll run out of natural resources. we are struggling to hold on to the loot. but everything should be different. if the upper light could reach our world, we would be able to receive simply, without struggle, by using our spiritual powers. now, however, we are forced to receive through the shells, snatching from them tiny sparks of light for sustenance. that is t h e t h o u g h t o f c r e a t i o n 27 why all our lives are spent chasing after desired pleasures and not only good pursued me all the days of my life (psalms. through blood, we learn the laws of nature in order to use them later in a barbarous manner. but if we could learn them through our resemblance to the spiritual nature, we d have those laws inside us an

r cycles in this world and evolve to the level that we are able to begin to develop consciously toward spirituality. in so doing, we learn to oppose unconscious development, as we have been led through by our past cycles. when we attain that certain level, a special desire begins to awaken within us. all of our desires are to enjoy in this world, but this new desire demands pleasure from a source of light, from a spiritual pleasure that cannot be found in our world. that desire pushes us to search for the source of that pleasure, to seek and find the creator. the soul is what leads us from that time on. c o n n e c t i o n b e t w e e n s u f f e r i n g a n d t h e g oa l o f c r e at i o n q: i can t find an answer to a very important question. how does physical suffering lead to the eme

nd needs? what s the connection? a: one comes to kabbalah with the question, what is the sense of my life? then, one begins to study, and draw the surrounding light that activates the desire for the goal of creation (and not for some imaginary spiritual spheres. there is no difference in various kinds of suffering; the distinction is only external, in their raiment. they all exist due to the lack of light in the desire. similarly, all kinds of pleasure come from the light, regardless of the fact that we feel them in different objects. t h e t h o u g h t o f c r e a t i o n 33 o b t a i n i n g l i g h t q: how does the upper light reach us? a: the light that comes to us is so dim, we cannot perceive it. we can only recognize it within the objects we are attracted to, because it is dressed

m x which emphasizes the significance of that contact. that is precisely why he sends us the pain and suffering. but it all depends on the amount of pain, its nature, and how we can take that pain and transfer it from the animate level to that of human suffering, and use those torments for spiritual progress. any pain we feel, from the smallest to the greatest, reflects a sensation of the absence of light, the sensation of the absence of the creator in the point in the heart, in our souls. the sensation of the absence of the creator is torment itself, though we are unaware of it. there is, in fact, nothing but a light and a vessel, which is the desire for light. if i were to turn to him and beg, don t leave me. stay close to me, stay in my soul, in the simplest of words, it is the most eff

nd enters it, one discovers that it is comprised of 613 spiritual particles. their consequences in this world are called the 613 mitzvot, the laws of the torah. q: so if they do not change anything here, why do we still have to keep them? a: if we observe them in the flesh, we do it unconsciously, and by that we somehow equalize with the 613 upper laws, and for that reason we get a certain amount of light from above. that spiritual light does not develop us, but guards us, which is why it belongs to the degree of the still, which does not change. a kabbalist who attains the upper world also attains the inner meaning of the 613 laws of the upper world. who gave us those laws? moses. where did he get them? not from our world, but from the attainment of the upper world. there has always been

LAITMAN M THE PATH OF KABBALAH

hp contradicts the aim. all five worlds are like curtains hiding the light of the creator. the lower the world, the more it covers the light. the worlds/screens end at the barrier, which hides the light completely from our world. only a tiny spark called minute light enters our world. it is just enough to sustain life on earth. the creator made it so we could live without a screen. in the absence of light and having only a minute amount of light, there is no necessity for a screen. t h e pa t h o f k a b b a l a h 32 that feeble light is divided into many particles. it turns the atoms, moves the molecules, creates every substance, and urges it towards development and growth. it revives every degree of existence, the still, vegetative, animate, and speaking our own degree. and if we acquire

consequence of previous spiritual effort, then they are monitored by a superior partzuf that a person cannot feel. that partzuf is one s spiritual parent. although we think we can do anything when we are in a good situation, or just explode when we are in a bad one, these states are all conducted from above. they are given to us in order to show us how dependent we are on even the smallest amount of light. that is enough for us to understand who we really are. m i s c e l l a n e o u s q u e s t i o n s& a n s w e r s q: can we influence the events of our lives? a: we learn about the structure and the function of every system precisely so we can understand where and how we can intervene, and what can we change. we cannot influence our spiritual root directly; it is the source from which we

to receive with a desire to give, thus carrying us across the barrier. we say that we want nothing of the physical, only of the spiritual, but if we had known how essential the change is across the barrier, that it is a transition from total concentration on personal gain to pure concern for others, we would have escaped the whole process. only after we cross the barrier do we encounter the ocean of light. the light of the creator shines only to the extent that we regard the creator as more important than our egoistic desires. once accomplished, we can slowly acquire the light s property of bestowal. the most important stage is the crossing of the barrier. above the barrier, the soul knows the way by itself because it receives the light, which teaches it the next steps and the needed opera

ss, indifference, and bad feeling, it means that our state already belongs to the next degree, which has not yet been corrected. every situation begins in the dark. the day begins in the night; the vessels begin with the will to receive. then they are corrected and receive the light. thus, every time we feel a new sensation of evil, we should be happy, because the next phase will be the reception of light. there is no progress in the sensation of evil, because only the presence of two contradictory situations allows us to arrive at the middle line. baal hasulam compared this movement to breathing: first, the lungs prepare themselves, empty themselves of air, and then fill thempa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 85 selves with new light. in each and every place a

gn of creation, which enables mankind to live without any disturbances from his selfish ego, and feel and live in the actual system of creation. all the pleasures that humanity has experienced thus far and is destined to experience comprise only one part of 600,000 of the smallest pleasure in the smallest light (nefesh. even when only one soul completes its correction and receives the full amount of light, it stands before all souls, looking over everyt h e pa t h o f k a b b a l a h 92 thing, before the data enters the system, before the pleasure penetrates all other souls. one s coarseness is determined during one s first life in our world. but kabbalah can develop and increase it dozens of times over and reduce the number of times one will have to reincarnate. it accelerates the process

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

he great pyramid(*see ch. ii, on the pillars) he did not succeed, because much of the tradition had been lost; or it would perhaps be truer to say that while external ceremonial and even the traditional ornamentation had been very fairly preserved, the clue to the meaning of it all was no longer known. until that time initiates of the jewish mysteries had had their attention directed to the house of light in egypt; but king solomon resolved to keep their thoughts and feelings strictly focused upon the building which he had himself erected, and therefore instead of speaking to them of the symbolical death and resurrection of osiris in egypt he invented the original form of our present traditional history to take its place. in fact, he judaized the entire ritual, substituting hebrew words fo

said, the egyptian origin of masonry has been somewhat obscured by jewish influence. when moses introduced the egyptian wisdom to the jews they quickly gave their own colouring to it. they are a very remarkable race, in that they assimilate readily, but stamp their own decided characteristics upon whatever they take up. in this case, the egyptians spoke of the great pyramid of gizeh as the ghouse of light h, or more commonly gthe light h but the jews were taught to interpret it as referring to the temple of king solomon. 101. the real reason, however, for the careful orienta-tion of the lodge is magnetic. there is a constant flow of force in both directions between the equator and each of the poles of the earth, and there is also a current flowing at right angles to that, moving round the

ts to illustrate the great doctrine of the pairs of opposites- spirit and matter, good and evil, light and darkness, pleasure and pain, etc. 189. it is interesting to note that kabbalistic writers understood these pillars somehow to have represented involution, the descent of the divine life into lower worlds, though they may not have been familiar with all the details. a treatise named the gates of light is quoted by bro. a. e. waite in this connection as follows: 190. he who knows the mysteries of the two pillars, which are jachin and boaz, shall understand after what manner the neshamoth, or minds, descend with the ruachoth, or spirits, and the nephasoth, or souls, through el-chai and adonai by the influx of the said two pillars. 191. and again: 192. by these two pillars and by el-chai

then, at our chequered pavement, those of us who understand the full significance of it are constantly reminded of the omnipresence of life. 214. in ancient egypt the sanctity of the mosaic pave-ment was guarded with the most jealous care, and it was never invaded except by the candidate and the officers at the proper times, by the i.p.m. in the pursuance of his duties, the s.d. at the obtaining of light from the sacred fire, and the thurifer when he censed the altar. 215. the exceeding importance of squaring the lodge accurately is another aspect of the same idea. the currents of force are rushing along and across that pavement in lines like the warp and woof of a piece of cloth, and also round the edges of it, and anyone who has to cross it, or even come near it, should be careful to mo

lour. at once also each group is connected by a line of living light with the physical official over which it hovers, and through this line its force is poured down upon him whenever he is called upon to take part in the ceremony. the deva representative usually remains floating above the regular situation of the official, but as the latter moves about the lodge in the course of his work the line of light never leaves him for a moment, though it becomes more vivid during his activity. 421. just before the lodge is opened, the i.p.m. is escorted by the two d.s with crossed wands to the altar, where he kneels and awaits the exact moment of opening. as the r.w.m. utters the word gopen h the i.p.m. opens the v.s.l, and arranges upon its pages the s c and the c c thus displaying what we esteem

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

bol; and the influence which she outpoured upon her worshippers to the music of the shaken sistrum was of brilliant blue light veined with delicate silver, as of shimmering moonbeams, the very touch of which brought upliftment and ecstasy. 66. osiris was the embodiment of god the father in a mighty planetary spirit. his symbol was the sun, and the influence which he outpoured was a dazzling glory of light shot through with gold, like the rays of the sun caught upon the surface of a lake. the influence of horus, who represented the divine child, was the glowing rose and gold of the eternal love which is perfect wisdom. 67. animal deities 68. the egyptians also followed the ancient practice of regarding certain animals as mirroring various aspects of the divine, because of their outstanding

elf in an aura of dazzling white and gold, enfolding within it the rose and blue of rose-croix and k.h; and in it also is manifested that peculiar shade of electric blue which is the especial sign of the presence of the king. the sovereign grand inspector-general is the bishop of masonry, and if the life of the degree is really lived he should be an ever-radiating centre of power, a veritable sun of light and life and glory wherever he goes. 185. such was the highest and holiest of the sacramental powers conferred in the mysteries of ancient egypt, such the highest degree known to us in masonry to-day, bestowed in its fullness upon but very few. the opportunity to draw down its sublime glory is offered to all who receive the degree; how far it is taken and what use is made of the power is

emple he had formed an outer centre of national worship, and he now desired that the mysteries, the heart of his people's religion and the centre of their spiritual consciousness, should also be purely jewish in their form. the ceremonial handed down from the days of moses was still egyptian, and the initiates of the mysteries were yet symbolically engaged in building the great pyramid, the house of light, and in celebrating the death and resurrection of osiris. even though it had no corresponding halls of initiation, king solomon desired that for the future his temple should take the place of the house of light, and become the spiritual centre of the jewish mysteries. king hiram of tyre warmly supported this idea; he himself had inherited initiatory rites which had been derived from the m

litary flavour about them, and they demanded from their devotees a purity of life which was almost ascetic. 416. just as the mysteries of egypt and greece arose respectively from the incarnations of the world teacher as thoth and orpheus, so did the mithraic scheme arise from his incarnation as the first zarathustra about 29,700 b.c. in persia. it taught of mithra, captain of the hosts of the god of light and saviour of mankind. 417. mithraism among the romans 418. it is said that mithraism was first transmitted to the roman world during the first century b.c. by the cilician pirates captured by pompey; but, as we have already seen, it was before that time in the possession of the essene communities in palestine. for nearly two centuries it attained no great importance in rome, and it was

o shoulder against all foes. 423. the mithraic sacrament consisted of bread and wine and salt, and was consecrated at a solemn ceremony in the mysteries, being linked to that aspect of the deity which was represented by mithra, and intensely charged with force along the characteristic lines of purity, courage and brotherhood, helping to bind the brethren together into a body corporate as soldiers of light and truth. this same eucharist has been transmitted to us to-day through the culdee line of tradition, in the ceremonial of the rose-croix of heredom; but the forces flow-ing through it have been modified to some extent, so that instead of a brotherhood of arms we have now a brotherhood of love. the power of love takes the place of the military influence of courage, although the method of

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

t really begin until after the persians defeated the babylonians and returned the jews to palestine from babylonia. seeking to make them allies, the persians even gave the repatriated jews money to rebuild the temple. the persians were zoroastrians, a religion built around the notion of an ongoing, more or less evenly matched struggle between ahura mazda (in later zoroastrianism, uhrmazd, the god of light and the upper world, and angra mainyu (later ahriman, the god of darkness and the lower world. partially because of a friendly link with the persians, judaism took in influences from zoroastrianism. thus satan, the closest thing the jews had to an evil spirit, was reconceived in the mold of angra mainyu as god s enemy. this portrait of an evil divinity locked in a cosmic war against god w

the physical world. our true home is the absolute spirit, referred to as the pleroma, to which we should seek to return. two distinct types of entities are associated with gnosticism: aeons and archons. the aeons are the higher spiritual beings who reside in the pleroma. the archons are the rulers, created by the evil demiurge, who govern this world and who act as guardians preventing the sparks of light (i.e, the divine essence of individual human beings) from returning to the pleroma.abraxas appears to have originally referred to the great unknown out of which the aeons and the pleroma itself emerged. however, in later cabalistic thought, abraxas becomes the designation of the chief aeon. yet other ancient writers portrayed abraxas as a demon and/or as an archon who ruled other archons

g: baddeley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. ahriman ahriman (or angra mainyu) is the zoroastrian satan, and the prototype of satan for the judeo- christian-islamic family of religions. the central theme of zoroaster s religious vision is the cosmic struggle between the god of light, ahura mazda( wise lord) and his angels, and the god of darkness, ahriman( evil spirit) and his demons. unlike zoroastrianism s sister/brother religious traditions, in which the outcome of the war between god and the devil has already been decided, zoroastrianism portrays the struggle as more or less evenly matched (though many strands of the tradition would assert that ahura mazda s triu

riman( evil spirit) and his demons. unlike zoroastrianism s sister/brother religious traditions, in which the outcome of the war between god and the devil has already been decided, zoroastrianism portrays the struggle as more or less evenly matched (though many strands of the tradition would assert that ahura mazda s triumph is inevitable. individuals are urged to align themselves with the forces of light, as they will be judged according to the predominance of their good or evil deeds. eventually there will be a final battle (a zoroastrian armageddon) between good 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 fro

creates another entity often called yaldabaoth who creates our familiar world (e.g, the apocryphon of john 2, in robinson 1981, 9f. this creation involves the emanation of the seven levels of the classical cosmos, corresponding to seven planetary spheres of the ptolemaic astronomical scheme. the archons are the rulers who govern each of these levels, and who act as guardians preventing the sparks of light (i.e, the divine essence of individual human beings) from returning to the pleroma. part of the knowledge imparted to the gnostics is information on how to bypass these archons on their journey back to the pleroma (e.g, the first apocalypse of james v, robinson 1981, 33f. one of the results of conceptualizing the cosmos as being the creation of an evil divinity is that the angelic beings

LIBER 777

crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, s

LIBER AASH

k of the infinite chain. 4 liber a fash vel capricorni pnevmatici 36. this chain reaches from eternity to eternity, even in triangles.is not my symbol a triangle?.ever in circles.is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up. hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is the mother of

LIBER ALEPH

ether in ignorance, or by obstinacy, or through fear of others, may in the end endanger even thy true self, and bring thy star into disaster. and this is the true key to dreams; see that thou be diligent in its use, and unlock therewith the secret chambers of thine heart. t the book of wisdom or folly 15 x de via per empyr um (of the way through the empyrean) oncerning thy travellings in thy body of light, or astral journeys and visions so-called, do thou lay this wisdom to thy heart, o my son, that in this practice, whether things seen and heard be truth and reality, or whether they be phantoms in the mind, abideth this supreme magical value, namely: whereas the direction of such journeys is consciously willed, and determined by reason, and also unconsciously willed, by the true self, sin

ce in nature and her harmonies. neglect not the performance of the ritual of the pentagram, and of the assumption of the form of hoor-pa-kraat. neglect not the daily miracle of the mass, either by the rite of the gnostic catholic church, or that of the phoenix. neglect not the performance of the mass of the holy ghost, as nature herself prompteth thee. travel also much in the empyrean in the body of light, seeking ever abodes more fiery and lucid. finally, exercise constantly the eight limbs of yoga. and so shalt thou come to the end. n the book of wisdom or folly 17 p de clavicula somniorum (of the key of dreams) nd now concerning meditation let me disclose unto thee more fully the mystery of the key of dreams and phantasies. learn first that as the thought of the mind standeth before the

ction of that bodily will in the way of chastity and holiness which has been revealed unto thee in thy initiation. this inner silence of the body being attained, it may be that the true will may speak in true dreams; for it is written that he giveth unto his beloved in sleep. prepare thyself therefore in this way, as a good knight should do. a liber aleph vel cxi 18% de somno lucido (of the sleep of light) ow know this also that at the end of that secret way lieth a garden wherein is a rest house prepared for thee. for to him whose physical needs of whatever kind are not truly satisfied cometh a lunar or physical sleep appointed to refresh and recreate by cleansing and repose; but on him that is bodily pure the lord bestoweth a solar or lucid sleep, wherein move images of pure light fashio

he of her forces! the evident will of every acorn is to become an oak; yet nigh all fail of that will. therefore one secret of magick is .conomy of thy force; to do no act unless secure of its effect. and if every act has an effect on every plane, how canst thou do this unless thou be connected with all planes? for this reason must thou know thoroughly not only thy body and thy mind, but thy body of light and all its subtler principles soever. but i will have thee consider most especially what powers thou hast within thee which are certainly capable of great effects, yet which are constantly wasted. think then whether, if these powers, frustrate of their end upon one plane, might not be turned to high purpose and assured success upon another. for an hundred acorns, rightly set in condition

that i know not certainly if thy will lieth with my way or no. o liber aleph vel cxi 56 bd de menstruo artis (of the medium of the art) ut concerning the medium by whose sensitive nature our magick force is transmitted to the object of our working, doubt not. for already in other galaxies of physics have we been compelled to postulate an thyr wholly hypothetical in order to explain the phenomena of light, electricity, and the like; nor doth any man demand demonstration of the existence of that thyr other than its conformity with general law. thou therefore, creator and transmitter of thine own energy, needest not to ask whether by this or by some other means thou performest thy work. yet i know not why this thyr of the mathematicians and the physicians should not be one with the astral li

LIBER CCC KHABS AM PEKHT

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

LIBER CCXLII AHA

s his mane, ready to leap. marysas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. so.then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the intensity of bliss. being is blasted. that exists. olympas. ah! marysas. but the mind, that mothers mists, abides not there. the adept must fall exhausted. olympas. there fs an end of all? marysas. but not an end of this! above all life as is the pulse of love, so this transcends all love. olympas. ah me! who may attain? marysas. rare souls. olympa

now thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. yea, it is given to him who girds his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will fs command, to know that view beyond the veil. o petty purities and pale, aha! 11 these visions i have spoken of! the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up i

lms, in all the ages .keep silence. by a word should come your sight, and we who see are dumb! we have sought a thousand times to teach our knowledge; we are mocked by speech. so lewdly mocked, that all this word seems dead, a cloudy crystal blurred, though it cling closer to life fs heart than the best rhapsodies of art! olympas. yet speak! marsyas. ah, could i tell thee of these infinite things of light and love! there is the peacock; in his fan innumerable plumes of pan! oh! every plume hath countless eyes .crown of created mysteries. each holds a peacock like the first. olympas. how can this be? marsyas. the mind fs accurst. it cannot be. it is. behold, battalion on battalion rolled! there is war in heaven! the soul sings still, struck by the plectron of the will; but the mind fs dumb;

syas. in the beginning, violence marks the extinction of the sense. anguish and rapture rack the soul. these are disruptions of control. self-poised, a brooding hawk, there hangs in the still air the adept. the bull on the firm earth goes not so smooth! so the first fine ecstatic pangs pass; balance comes. olympas. how wonderful are these tall avenues of truth! aha! 17 marsyas. so the first flash of light and terror is seen as shadow, known as error. next, light comes as light; as it grows the sense of peace still steadier glows; and the fierce lust, that linked the soul to its god, attains a chaste control. intimate, an atomic bliss, is the last phrasing of that kiss. not ecstasy, but peace, pure peace! invisible the dew sublimes from the great mother, subtly climbs and loves the leaves!

ce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! olympas. ah, but no ease may lap my limbs. giants and sorcerers oppose; ogres and dragons are my foes! leviathan against me swims, liber ccxlii 26 and lions roar, and boreas blows! no zephyrs woo, no happy hymns paan the pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of 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 .windle

LIBER CLXV A MASTER OF THE TEMPLE

s more or less confirmed in liber hhh of which he writes: m.m.m. 2, mentions the breath playing upon the skin, etc. i have experienced this, and asked fra p.a. for instructions thereon. sometimes, after hard breathing, i have been filled with the sensation. i think i understand the lightning flash, but shall experiment. my present knowledge is more as a sheet of summer lightning. the minute point of light has often appeared to me, and i had come to the conclusion that it should be held in the zenith. the radiating cone, i have not experienced. ii. a.a.a. the idea of considering one s own death is mentioned. this occurred to me and was carried out before my first illumination; this serves as a confirmation that i was on the right track. i should have no doubt mentioned these meditations mor

ts occurrence (1) providing i could speak without altering the state of consciousness (2) providing i could find the necessary person [no good. o.m] dec. 15th, 11:50 to 12:9 p.m. astral journey. on first trying to project astral it went rapidly off in a n.e. direction [bad. o.m] then described a curve to the north and so round twice, and became normal again. second attempt. enclosed astral in egg of light, sent it straight up. egg opened; and i opened eyes in space. i saw above me a shining object, oblong in shape, and travelling to it, found it almost like a kite. leaning upon it, i was carried backwards for some distance, during which time i watched a changing landscape below. wishing to descend, i dropped towards the earth, and found body supported by another. when near the ground, skim

LIBER CXCVII STORY OF SIR PALAMEDES

hermit, dead, appears but a mangy ass. sir palamede, sore wounded, is borne by fishers to an hut. xviii. sir palamede noteth the swiftness of the beast. he therefore climbeth many mountains of the alps. yet can he not catch it; it outrunneth him easily, and at last, stumbling, he falleth. xix. among the dunes of brittany he findeth a witch dancing and conjuring, until she disappeareth in a blaze of light. he then learneth music, from a vile girl, until he is as skilful as orpheus. in paris he playeth in a public place. the people, at first throwing him coins, soon desert him to follow a foolish egyptian wizard. no beast cometh to his call. xx. he argueth out that there can be but one beast. following single tracks, he at length findeth the quarry, but on pursuit it eldueth him by multiply

path. the poet prayeth success therein for himself and his readers. the high history of good sir palamedes the saracen knight; and of his following of the questing beast 3 i sir palamede the saracen rode by the marge of many a sea: he had slain a thousand evil men and set a thousand ladies free. armed to the teeth, the glittering kinght galloped along the sounding shore, his silver arms one lake of light, their clash one symphony of war. how still the blue enamoured sea lay in the blaze of syria fs noon! the eternal roll eternally beat out its monotonic tune. sir palamede the saracen a dreadful vision here espied, a sight abhorred of gods and men, between the limit of the tide. the dead man.s tongue was torn away; the dead man.s throat was slit across; there flapped upon the putrid prey a

louder skirls, until the shapes of death advance and gather round her, shrieking loud and wailing o.er the wide expanse sir palamedes, the saracen knight 45 of sand, the gibbering, mewing crowd. like cats, and apes, they gather close, till, like the horror of a cloud wrapping the flaming sun with rose, they hide her from the hero.s sight. then doth he must thereat morose, when in one wild cascade of light the pageant breaks, and thunder roars: down flaps the loathly wing of night. he sees the lonely breton shores lapped in the levin: then his eyes see how she shrieking soars and soars into the starless, stormy skies. well! well! this lesson will he learn, how music.s mellowing artifice may bid the breast of nature burn and call the gods from star and shrine. so now his sounding courses tur

hings all night that they disown ere day. they call and bawl and squall hoarse cries; they moan, they groan. a stone hath better sense! and these among a cabbage-headed god they own, with wandering eye and jabbering tongue. he, rotting in that grimy sewer and charnel-house of death and dung, shrieks .how the air is sweet and pure! give me the entrails of a frog and i will teach thee! lo! the lure of light! how lucent is the fog! how noble is my cabbage-head! how sweetly fragrant is the bog .god fs wounds (sir palamedes said .what have i done to earn this portion? must i, the clean knight born and bred, sir palamedes, the saracen knight 73 sup with this filthy toad-abortion. nathless he stayed with him awhile, lest by disdain his mention torsion slip back, or miss the serene smile should cr

led the stranger in the muck .now, by god.s death. quoth palamede, his sword at work .i will not leave so much of thee as god might feed his sparrows with. as i believe the sweet christ.s mercy shall avail, so will i not have aught for thee; since every bone of thee may rail against me, crying treachery. thou hast lied. i am the chosen knight to slay the questing beast for men; i am the loyal son of light, sir palamede the saracen! thou wast the subtlest fiend that yet hath crossed my path. to say thee nay i dare not, but my sword is wet with thy knave fs blood, and with thy clay liber cxcvii 88 fouled! dost thou think to resurrect? o sweet lord christ that savest men! from all such fiends do thou protect me, palamede the saracen. 89 xxxix green and grecian is the valley, shepherd lads and

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

(as we used to learn about gnonne? h) the answer, gwhy, nuffink! h and again is prejudice. indolence is no virtue in a questioner. eagerness, intentness, concentration, vigilance.all these i include in the connotation of gsceptic. h such questioning as has been called gvital scepticism h is but a device to avoid true questioning, and therefore its very antithesis, the devil disguised as an angel of light [or vice versa, friend, if you are a satanist; fis a matter of words.words.words. you may write x for y in your equations, so long as you consistently write y for x. they remain unchanged.and unsolved. is not all our gknowledge h an example of this fallacy of writing one unknown for another, and then crowing like peter fs cock] 2 liber cxlviii i picture the true sceptic as a man eager and

e cut the gordian knot? shall we say gthere is god h? what, in the devil fs name, is god? if (with moses) we picture him as an old man showing us his back parts, who shall blame us? the great question.any question is the great question.does indeed treat us thus cavalierly, the disenchanted sceptic is too prone to think! well, shall we define him as a loving father, as a jealous priest, as a gleam of light upon the holy ark? what does is matter? all these images are of wood and stone, the wood and stone of our own stupid brains! the fatherhood of god is but a human type; the idea of a human father conjoined with the idea of immensity. two for one again! no combination of thoughts can be greater than the thinking brain itself; all we can think of god or say of him, so long as our words repre

t interesting man there is; and we all must pass through that stage before we get our heads really clear, the kether-vision above the clouds that encircle the mountain abiegnus. ix running and returning, like the cherubim, we may now resume our attempt to drill our hunchback friend into a presentable soldier. the digression will not have been all digression, either; for it will have thrown a deal of light on the question of the limitations of scepticism. we have questioned the malkuth point of view; it appears absurd, be it agreed. but the tiphereth position is unshaken; tiphereth needs no telling that malkuth is absurd. when we turn our artillery against tiphereth, that too crumbles; but kether frowns above us. attack kether, and it falls: but the yetziratic malkuth is still there. until

lime that crown of thine (brother) shall glitter in the frosty void of the abyss, its twelve stars filling that silence and solitude with a music and a motion that are more silent and invisible than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy body girdled with a snake more brilliant than the sun, its name eternity; thy mouth curved moonlike in a smile, in the invisible kiss of nuit, our lady of the starry abodes; the body fs electric flesh stilled by 1 [hebrews, xii, 6] the soldier and the hunchback 19 sheer might to a movement closed upon itself in the controlled f

LIBER CXX

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

: it is the hour of the dispersal of the lords of silence" 111- 11111- 111 (he knocketh (rising, he doeth the ceremony, precisely as in the opening unto the 2nd verse of the song called the spell. but he goeth with the sun, as allowing nature to resume her sway. at the e. of the throne of ra he standeth and crieth "it is the hour of the feast of ra-hoor-khuit (lifting up the cakes of the holy one of light, the 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 o

date "thou art beautiful o ra, each day; and thy mother nuit embraceth thee; thou settest in beauty and thy heart is glad when thou in the horizon of manu the mountain of the west; and the holy ones thereof rejoice. the hearts of the lords of the tuat are glad when thou sendest forth thy light in amentet; their two eyes are directed towards thee (the officer removes the eye-bandage, makes a flash of light, and gazes deeply into the eyes of the candidate, as he says "they press forward to see thee; their hearts rejoice when they see thee at the end" thou hearkeneth unto the cries of them that are in the funeral chest; thou dost away with their helplessness and drivest away the evils that are about them (the officer unbinds& presses the hands of the candidate "i am thy father that lifteth th

LIBER DCCCLX JOHN ST

y understood that nearly all the work hitherto has been preliminary; the intention is to get the chitta (thought-stuff) flowing evenly in one direction. 7.00- 7.16. 8.10- 8.32 john st. john 21 also one practises detaching it from the vrttis (impressions. one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.00. i now proceed to the hammam. 12.00. the bath is over. i continued the mantra throughout, which much all

one the worse for that. i think the unconscious training of the brain to an even rhythm better than startling it into the same by a series of shocks. i should like, to to remark that the suggestions in the .herb dangerous.1 for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will .whirling forth with re-echoing roar, so that it may comprehend with invincible will ideas omniform, which flying fort

be perfect oblivion. or (in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man fs waking; his waking another man.s s.madhi; his s.madhi.to which he ever strives? at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross!1 and by the hindu statement that in the attained yog. the kundalin. sleeps in the sv.disth.na, no more in the m.l.dh.ra-cakra. see also the rosicrucian lecture on the microcosmos, 1 [from the adeptus minor ritual of the r.r. et a.c] liber dccclx 86 where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fil

rs and hours seem to have passed since the last entry. 7.57! he is in such a deuce of a hurry that (in a lucid moment) he finds himself trying to eat bread, radish, beef and potato at a mouthful. worse, the beast is pleased and excited at the novelty of the sensation, and takes delight in recording it. beast! beast! 8.03! after myriads of aons. he has drunk only about one third of his half-bottle of light white wine; yet he fs like a hashish-drunkard, only more so. the loss of the time-sense which occurs with hashish he got during his experiments with that drug in 1906, but in an unimportant liber dccclx 90 way (damn him! he is so glad. he calls this a result. a result! damn him) o.m. who writes this is so angry with him that he wants to scrawl the page over with the most fearful curses! a

ime in hanged man position, and thinking of everything else. as bad as it was on the very first day! 7.10. more waste time aimlessly watching a poker game. walked down to cafe de versailles. dinner. hors d f.uvre, escargots, cassoulet de castelnaudry, glace. evian. am quite washed-out. i have not even the courage of despair. there is not enough left in me to despair. i don.t care. 7.35. one gleam of light illumines the dark path.i can ft enjoy my dinner. the snails, as i prong them forth, are such ugly, slimy, greasy black horrors.oh! so like my soul. ugh! i write a letter to fuller and sign myself with a broken pentagram. it makes me think of a .busted flush. but through all the sunlight peeps: e.g, these six snails were my six inferior souls; the seventh, the real soul, cannot be eaten b

LIBER DCCCXI ENERGIZED ENTHUSIASM

e high priest sharply and suddenly threw up energized enthusiasm 19 his hand; instant silence. he now poured out the wine from the flask. the high priestess gave it to the girl attendant, who bore it to all present. this was no ordinary wine. it has been said of vodki that it looks like water and tastes like fire. with this wine the reverse is the case. it was of a rich fiery gold in which flames of light danced and shook, but its taste was limpid and pure like fresh spring water. no sooner had i drunk of it, however, than i began to tremble. it was a most astonishing sensation; i can imagine a man feel thus as he awaits his executioner, when he has passed through fear, and is all excitement. i looked down my stall, and saw that each was similarly affected. during the libation the high pri

ld record them; and yet i am fain to attempt the impossible. 1. i was, certainly and undoubtedly, the star in the canopy. this star was an incomprehensibly enormous world of pure flame. 2. i suddenly realized that the star was of no size what-ever. it was not that the star shrank, but that it(=i) became suddenly conscious of infinite space. 3. an explosion took place. i was in consequence a point of light, infinitely small, yet infinitely bright, and this point was without position. 4. consequently this point was ubiquitous, and there was a feeling of infinite bewilderment, blinded after a very long time by a gust of infinite rapture (i use the word gblinded h as if under constraint; i should have preferred to use the words gblotted out h or goverwhelmed h or gilluminated h. 5. this infini

LIBER HHH

ll disturb thy meditation twice or thrice, after which thou shouldst have conquered in. but unless thou first feel it, that breath hath not arisen. 3. next, the night is riven by the lightning-flash. this also shalt thou feel in thy body, which shall shiver and leap with the shock, and that also must both be suffered and overcome. 4. after the lightning-flash, resteth in the zenith a minute point of light. and this light shall radiate until a right cone be established upon the sea, and it is day. with this thy body shall be rigid, automatically; and this shalt thou let endure, withdrawing thyself into thine heart in the form of an upright egg of blackness; and therein shalt thou abide for a space. 5. when all this is perfectly and easily performed at will, let the aspirant figure to himsel

hat he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystically of the eucharist of the five elements and let him proclaim light in extension; yea, let him proclaim light in extension.7 liber hhh 4 ii a a a .these loos

next, imagine the divine voice awakening the ears. 6. next, imagine a divine kiss imprinted on the lips. 7. next, imagine the divine energy informing the nerves and muscles 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 fig

ee by the superior.9 16. and this being accomplished, thou mayest enter again into the vision, that thereby shalt be perfect in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida; yea, unto the most high god iaida.10 18. mark well that this operation should be performed if it be possible in a place set apart and consecrated to the works of the magic of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough if thou cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practiced at first, until some realisation is obtained; and

aimlessness of matter. and if thou hast experience of the eucharist in both kinds,12 it shall aid thine imagination herein. 8. let this agony grow until it be insupportable, resisting by will every temptation. not until thine whole body is bathed in sweat, or it may be in sweat of blood, and until a cry of intolerable anguish is forced from thy closed lip, shalt thou proceed. 9. now let a current of light, deep azure flecked with scarlet, pass up and down the spine, striking as it were upon thyself that art coiled at the base as a serpent. let this be exceeding slow and subtle; and though it be accompanied with pleasure, resist; and though it be accompanied with pain, resist. 10. this shalt thou continue until thou art exhausted, never relaxing the control. until thou canst perform this on

LIBER ISRAFEL

ls unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i invoke. thou, whose head is as an emerald, and thy nemmes as the night-sky blue! thee, thee i invoke. thou, whose skin is of flaming orange as though it burned in a furnace! thee, thee i invoke. 6. behold! i am yesterday, to-day, and the brother of to- morrow! i am born again and again. mine is the unseen force, whereof the gods are sprung! which is as life unto the

nce of the eternal. the formulas of knowledge. the wisdom of breath. the root of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter. the piercing of the scales of the crocodile. the breaking forth of the light!5 18 (follows the lection) 19. there is an end of the speech; let the silence of darkness be broken; let it return into the silence of light. 20. the speaker silently departs; the listeners disperse unto their homes; yea, they disperse unto their homes. 5 [this section is a slight adaptation of the ggeneral exordium h which opens the golden dawn z1 paper. t.s [this ritual is an adaptation by crowley of an invocation of thoth put together by allan bennett from golden dawn material, egyptian texts and miscellaneous sources, a fe

LIBER LVII

s early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry .father. and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. some great mystics have laid down the law .accept no messenger of god. banish all, until at last the father himself comes forth. a counsel of perfection. the father himself does send messengers, as we learn in st. mark xii; and if we stone them, we may perhaps in our blindness stone the son himself when he is sent. so that is no vain co

attains the summits of philosophy. zoroaster.61 scholion b. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied, the sum of the figures is always 9, e.g. 9 487= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. scholion g. 9= f, a serpent. and the serpent is the holy uraus, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph .the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. 60 [crowley probably means the story published as .the sorrow of search. in time and the gods. t.s* the complete

ot yet fulfilled* 201. ra, light (chaldee. note 201= 3 67, binah, as if it were said .light is concealed as a child in the womb of its mother. the occult retoret of the chaldean magi to the hebrew sorcerers who affirmed rwa, light, 207, a multiple of 9. but this is little more than a sectarian squabble. 207 is holy enough. 206. rbd, the word of power. a useful acquisition .the gateway of the word of light. 210. upon this hoiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.72 but this was only revealed later. at first i had only aharba, the lord of the adepts. cf. abraha-melin.73 214. jwr is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. l

LIBER LXVII THE SWORD OF SONG

fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing.and choose to know instead. but, to that terror vague and dread, external worship; all my life. war to the knife! war to the knife! no! on the other hand the buddha says .i.m surprised at you! how could a person accept my law and still use hatred, the sole means of ill, in truth.s defence? in praise of light. well! well! i guess brer buddha.s right! i am no brutal cain37 to smash an abel: i hear that blasphemy.s unfashionable: so in the quietest way we.ll chat about it; no need to show teeth, claws of cat about it! with gentle words.fiat exordium; exeat dolor, intret gaudium! 1 it had a design of 666 and crowley.s name in hebrew (which, like most names, adds up to that figure) on the reverse

ure. the five glaciers are, of course, the senses. 390 395 400 405 410 415 420 425 but the results of concentration do so. some poetry. pentecost 33 so still and cold, a frost so chill, that all the glaciers be still? yet in its peace no frost. arise! over the mountains steady stand, o sun of glory, in the skies alone, above, unmoving! brand thy sigil, thy resistless might, the abundant imminence of light! ah! o in the silence, in the dark, in the intangible, unperfumed, ingust abyss, abide and mark the mind.s magnificence asssumed in the soul.s splendour! hear is peace; here earnest of assured release. here is the formless all-pervading spirit of the world, rising, fading into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festiv

he heathen.68..the wicked shall be turned into hell, and all the nations that forget god. 580. satan and judas.69.at the moment of passing the final proofs i am informed that the character of judas has been rehabilitated by mr. stead (and rightly: is mr. abington* paid with a rope) and the defence of satan undertaken by a young society lady authoress .a miss corelli.who represents him as an angel of light, i.e. one who has been introduced to the prince of wales. but surely there is some one who is the object of universal reprobation among christians? permit me to offer myself as a candidate. sink, i beseech you, these sectarian differences, and combine to declare me at least anathema maranatha. 602. pangs of death.70.dr. maudsley demands a panegyric upon death. it is true that evolution ma

it. no sooner said than done: 1 .o the jewel in the lotus! aum. the most famous of the buddhist formularies. 2 the burmese name for an elemental spirit. the three characteristics 73 a family of nats in a big tree at anuradhapura had a little stranger, very welcome to mamma and papa nat .blessed indeed was the family. fiveand- forty feet1 away stood a most ancient and holy dagoba: and the children of light would gather round it in the cool of the evening, or in the misty glamour of dawn, and turn forth in love and pity towards all mankind.nay, to the smallest grain of dust tossed on the utmost storms of the sahara .blessed and more blessed! for one day came a holy bikkhu from the land of the peacock,2 and would take up his abode in the hollow of their very tree. and little perdu. r abu used

ficulty, and will discuss it in advance. if my conclusions on this point are not accepted, we may at once get back to our previous irritable agnosticism, and look for our messiah elsewhere. but if we can see together on this one point, i think things will go fairly smoothly afterwards. consider1 darkness! can we philosophically or actually regard as different the darkness produced by interference of light and that existing in the mere absence of light? is unity really identical with .9 recurring? do we not mean different things when we speak respectively of 2 sine 60 and of 3? charcoal and diamond are obviously different in the categories of colour, crystallisation, hardness, and so on; but are they not really so even in that of existence? the third example is to my mind the best. 2 sine 6

LIBER MMCMXI NOTE ON GENESIS

planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of* as above, so below; wherefore saith the holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love) liber mmcmxi 8 our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of s through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life.the rose and cross of life; and the symbol of venus. 4. 1. 2. 3. 6. 5. 7. fig. iii.third symbol. by producing the paths whereby the forces of the three (see second symbol) were concentrated into four, we find they read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second

, 5] now the eagle is n. for further consideration of this 13, vide in the portal ritual the explanation of that terrible key. see account of this ritual in .the temple of solomon the king. also, 13 is the numeration of dja= unity, as also is the great name of god, la, by aiq bekar or temurah. liber mmcmxi 14 y is the hand* symbolising power in action, and its taro key is the hermit and the voice of light, the prophet of the gods. thus .proclaimed is the reign of the gods of light. t is the last letter of the alphabet, the finis, the omega, the universe, saturn, the outermost planet, and it is also aort, throa, the gate of the universe; and by qabalah of nine chambers it is d, the gateway of initiation. hence .at the threshold of the universe. so the whole word reads: b this is the magical

, the universe, saturn, the outermost planet, and it is also aort, throa, the gate of the universe; and by qabalah of nine chambers it is d, the gateway of initiation. hence .at the threshold of the universe. so the whole word reads: b this is the magical history r of the dawning of the light. a begun are the whirling motions; c formulated is the primal fire; y proclaimed is the reign of the gods of light t at the threshold of the infinite worlds! now compare this with the particular exordium (g d ms. z1: b at the ending of the night at the limits of the light thoth stood before the unborn ones of time then was formulated the universe. r then came forth the gods thereof, the aons of the bornless beyond. a then was the voice vibrated. c then was the name declared* the hand of god, always th

LIBER MMM

ual should contain the following elements as a minimum. first, the magician describes a barrier about himself with the magical weapon. the barrier is also strongly visualized. three dimensional figures are preferable. see figure 1 on page 20. second, the magician focuses his will on a visualized image: for example, the image of the magical weapon, or his own imaginary third eye, or perhaps a ball of light inside his own head. a sound concentration may additionally or alternatively be used. 19 figure 1. different forms of three-dimensional barriers that the magician can create with the magical weapon. third, the barrier is reinforced with power symbols drawn with the magical weapon. the traditional five-pointed star or pentagram can be used, or the eight-pointed star of chaos, or any other

LIBER SAMEKH

he concealed place; and this, since all things are in thine own self, is the unconscious. h liber cxi (aleph) cap. ds. but compare the use of the same word in section c. see explanation in point ii. 11 point ii ars congressus cum damone section a let the adept be standing in his circle on the square of tiphareth,12 armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by gwine and strange drugs h* if he so will. he prepares the circle by the usual formula of banishing and consecration, etc. he recites section a as a rehearsal before his holy guardian angel of the attributes of that

assuming the form and the consciousness of the elemental god of the quarter. after this, he begins to vibrate the gbarbarous names h of the ritual. now let him not only fill his whole being to the uttermost with the force of the names; but let him formulate his will, understood thoroughly as the dynamic aspect of his creative self, in an appearance symbolically apt, i say not in the form of a ray of light, of a fiery sword, or of aught save that bodily vehicle of the holy ghost which is sacred to baphomet,22 by its virtue that concealeth the lion and the serpent that his image may appear adorably upon the earth for ever. let then the adept extend his will beyond the circle in this imagined shape, and let it radiate with the light proper to the element invoked, and let each word issue along

shed, thou shalt see that holy and formless fire which darts and flashes through all the depths of the universe: hear thou the voice of the fire! h ga similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow-shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion. h this passage.combined with several others.is paraphrased in poetry by aleister crowley in h

re! 29 point iii scholion on sections g& gg gthe seeds of immortality h the adept who has mastered this ritual, successfully realizing the full import of this controlled rapture, ought notto allow his mind to loosen its grip on the ctual imagery of the star-spate, will-symbol, or soul-symbol, or even to forget his duty to the body and the sensible surroundings. nor should he omit to keep his body of light in close touch with the phenomena of its own plane, so that its privy consciousness may fulfil its proper functions of protecting his scattered ideas from obsession. but he should have acquired, by previous practice, the faculty of detatching these elements of his consciousness from their articulate centre, so that they become (temporarily) independent responsible units, capable of receiv

tual, gliber dclxxi vel oart, h is extant which refers to the order as the gm [mysteries, presumably] of i [initiation (boring but possible? isis? iacchus? israel? israfel, h possibly whatever the i stands for should be substituted. israel regardie, when he produced an adaptation of the gbornless one h as an example ritual for the collection of golden dawn papers he edited, substituted gthe magic of light h, a reference to the sub-title of the g.d. z2 paper, with gprophets of the sun h in line 3. duquette (in his magick of thelema) and others suggest thelema. 17 no clear explanation is given for this instruction. on the face of it, this is a ritual of invocation, and in chapter x, s. ii, of mtp, crowley says of circumambulations and spiral movements in the circle: gif performed deosil they

LIBER SEPTEM REGUM SANCTORUM

ned nowhere else. 2 (note: this ceremony can be adapted for working by two officers, the hegemon assuming each time a different coloured cloak& the appropriate god-form. but it is most desirable that the full complement of nine should assist) hail unto thee, osiris, triumphant, lord of amennta, lord of enenet! hail unto thee, all glorious sun of mercy& justice, upon whose head is the golden crown of light that is invisible to men! hail unto thee, hail unto thee, sole light in our darkness! hail unto thee through whom alone.)5 may attain unto the brotherhood immortal. deign to guide this aspirant in the straight path& let him not fall into the way of those who err (there is no answer. let us arise& seek osiris (they come to the first throne) saturn welcome. welcome, welcome, for thou art ch

LIBER V VEL REGULI

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. impregnating the woman according to the word of yod, the angel of the lord! his sister has seduced her brother beast, sha

use we have not studied it long enough to appreciate that its laws are identical with our own, though extended to new conceptions. the discovery of radioactivity created a momentary chaos in chemistry and physics; but it soon led to a fuller interpretation of the old ideas. it dispersed many difficulties, harmonized many discords, and.yea, more! it shewed the substance of universe as a simplicity of light and life, manners to compose atoms, themselves capable of deeper self-realization through fresh complexities and organizations, each with its own peculiar powers and pleasures, each pursuing its path through the world where all things are possible. it revealed the omnipresence of hadit, identical with himself, yet fulfilling himself by dividing his interplay with nuit into episodes, each

LIBER XCV THE WAKE WORLD

difference is that we are going through. most people play without a purpose; if you are travelling it is all right, and play makes the journey seem short. then we came out into the third (or eighth, it depends which way you count them, because there are ten) house, and that was so splendid you can.t imagine. in the first place it was a bright, bright, bright orange colour, and then it had flashes of light all over it, going so fast we couldn.t see them, and then there was the sound of the sea and one could look through into the deep, and there was the ocean raging beneath one.s feet, and strong dolphins riding on it and crying aloud .holy! holy! holy. in such an ecstasy you couldn.t think, and rolling and playing for sheer joy. it was all lighted by a tiny, weeny, shy little planet, sparkl

beautiful feet, and the myriads of eyes like diamonds that were hidden in his feet laughed joy at us. one couldn.t lift one.s head, for he was too glorious to behold; but he spoke wonderful words like dying nightingales that have sorrowed for the fading of the roses, and pressed themselves to death upon the thorns; and one.s whole body became a single eye, so that one saw as if the unborn thought of light brooded over an eternal sea. then was light as the lightning flaming out of the east, even unto the west, and it was fashioned as the swiftness of a sword. by and by one rose up, then one seemed to be quite, quite dead, and buried in the centre of a pyramid of the most brilliant light it is possible to think of. and it was wake-light too; and everybody knows that even wake-darkness is rea

d there are millions of trumpets blown, and voices crying .hail to the fairy prince. meaning the new one that you have had for your baby; and at that moment you find you are living in the first three houses all at once, for you feel the delight of your own dear prince and his love; and the old king stirs in his silence in the first house, and thousands of millions of blessings shoot out like rays of light, and everything is all harmony and beauty below, and crowned about with the crown of twelve stars, which is the only way you can put it into dream talk. now you don.t need to struggle to go on any more, because you know already that all the house is one palace, and you move about in your own wake world, just as is necessary. all the paths up to the second house open.the path of the hierop

LIBER XLIV THE MASS OF THE PHOENIX

in konx om pax (1907. it was declared to be liber xli in class c in the gsyllabus h in equinox i (10 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 13.06.200phliber xliv the mass of the ph.nix v a.a. publication in class d 1 the magician, his breast bare, stands before an altar on which are his burin, bell, thurible, and two of the cakes of light. in the sign of the enterer he reaches west across the altar, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3.5 5 5 5 5.3 3 3 and places the fire in the thurible. i strike the bell:

LIBER XXXIII AN ACCOUNT OF AA

ry, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered throughout the world, but which is governed by one truth and united in one spirit. this community possesses a school, in which all who thirst for knowledge are instructed by the spirit of wisdom itself; and all the mysteries of nature are preserved in this school for the children of light. perfect knowledge of nature and of humanity is taught in this school. it is from her that all truths penetrate into the world; she is the school of all who search for wisdom, and it is in this community alone that truth and the explantation of all mystery are to be found. it is the most hidden of communities, yet it contains members from many circles; nor is there any centre of thought w

nterior spiritual truths. but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are able to rece

ed into a heavier bondage than before. then the brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the great sorcery. now then finally in nameless ways, as one of our brethren hath it now in mind to declare, have they raised up one to deliver unto men the keys of spiritual knowledge, and by his work shall he be judged. this interior community of light is the reunion of all those capable of receiving light, and it is known as the communion of 4 liber xxxiii saints, the primitive receptacle for all strength and truth, confided to it from all time. by it the agents of l.v.x. were formed in every age, passing from the interior to the exterior, and communicating spirit and life to the dead letter, as already said. this illuminated community

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

ad stuck out of the basket and frozen, and thor broke it off and cast it into the sky and made of it that star which is called aurvandil fs toe. thor said that it would not be long before aurvandil would come home, and groa became so happy that she forgot the charms and the whetstone grew no looser. although the etymology of the name is unknown, it is cognate with old english earendel, gdawn, ray of light, h so there may be a germanic myth here, despite the absence of aurvandil from the norse poetic corpus. thor also made stars out of thjazi fs eyes, and in my view we should read these acts as his contribution to cosmogony, an area in which he is otherwise absent. references and further reading: rudolf much, gaurvandils ta, h altschlesien 5 (1934: 387.388, speculates on the star that aurva

LOGOMACHY OF ZOS

ct. there is no..1..1#"d (5( 8% 9"d, n( 9..t":v e..1..15! w. i 5..1( 6..q 9# i ]7 the arrivist pre-forms as conceived; he does not know of failure which would be procrastination only. level is never incommensurate to ability thus inspired. intelligence is the ability of composition, our power or arbitrary conjunctionalism giving harmony and significance to incongruities. darkness is only a degree of light, imperceptible to us. there is no absolute antithesis, only variation, except for god who is the antithesis of all things we desire him to be and must transpose to our selves. dreams are another and future reality, not what we suppose, nor what we desire, but what we will receive of our perverted self and its allergies to life. the whole process is a symbolic extroverting of secret adumbr

LUCIFERIAN SORCERY

ublication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, without permission in writing from the publisher. reviewers may quote brief passages. cover illustration- the mask of the adversary, by elda isela ford. the mask itself is a sigil of self-transformation into the essence of iblis, known as shaitan the adversary. this is the union of light and shadow, from which side are objectively opposite. the left-hand side is the pure and beautiful face of lucifer as flesh, sun and empowerment through the perception of self; the black flame. the right hand side is the shadow of the opposer, noctifer or ahriman in flesh. between the opposer/adversary set awakens. succubus publishing phosphorus inner publications 3 sorcery has gone throu

witches sabbath, the meeting of the souls of magickians at the crossroads, an area of which is universal in spirit meetings, from the pathal craft to the luciferian witches sabbat path to systems of voodoo and palo mayombe. the sabbat itself is a western approach to the middle eastern cult of shaitan and those of the yatukan1 practices. shaitan is the fire-djinn whom, unlike other angels created of light, was created from flame. it was this energy, essence of spirit that who is known as lucifer shone brightly above all others. he held the light of the sabbat to those who would whisper the oaths in the dawn. shaitan the opposer is the gateway of the current of magical initiation, thus holding the double aspects of light and shadow. it is through the union of such that one becomes as shaita

spirit to fly in the night as any ancestral form such as bat, owl, wolf or human form allows the shadow or soul (called ba in egyptian systems) to nourish from the sleepers and achieve a hidden knowledge transmitted only by the path of the unseen. it is from this that we awake, and to be understood clearly, advance us in the image of the prince of darkness whom is ultimately revealed as the lord of light. upon the great meeting of lilith, the witch queen of the sabbat, shall the woman emerge as the model for the goddess to manifest in the earth. therefore shall the woman dress, think and align herself with this positive and balanced image of death and life, that through the witchcraft shall she set herself up as queen and mistress of the beast 666, whom is the solar force of creation and

the dark and shadow elements of sorcery and magick. written by michael ford, the book of the witch moon and yatuk dinoih are considered dangerous tomes of sorcery which both offer a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine if you will is based on luciferian magick, which is the modeling of 15 spirit by that of the opposer, the bringer of light. the witches sabbat mysteries as they are essential separated into two specific areas of workings. the right side of the path is the magickal path that is the holy aspects of ones personal development. he/she will seek to expand consciousness and gain the attainment of his/her holy guardian angel, the true will or direction of life in which you shall journey. this is also the path of heal

e individual. seek to master, control and move on. you may use this circle for any rituals you wish, such as ceremonial or solitary workings. rituals of chaos and summoning may be done within this circle, and the grand witches sabbat circle may be used as the circle to perform both the bornless or headless one ritual and congress cum daemone or the ritual of the evil genius. it is the dual gnosis of light (headless one, the air aspect of lucifer) and darkness (set, the evil genius or isolated, separate psyche which is earth based. to sum it up: a few examples of use of the triple hermetic circle would be the following (but not limited to: high ceremonial sex magick (the union of gods and goddesses) workings of the antichrist (belarion armiluss al dajjal self transformation rituals) the inf

LUCIFERIAN SORCERY AND SET TYPHON

orces to utilize temporary order in the self to grow stronger and progress as an adept. chaos magick in the terms of which i refer to are tools of various forms of ritual belief to construct your own initiatory focus. the foundation is the consistent aspect of chaos sorcery in the luciferian path. the witches' sabbat itself is composed of two aspects, the celestial or empyrean (the highest aspect of light, luciferian fire and divinity) and the infernal (the lower aspects, the daemonic. what the witches' sabbat is the spiritual transference from the waking flesh (everyday life) to the astral/dream rite (the gathering of witches and sorcerer in the arena of the dream. the sabbat has been explored since before the middle ages, in the form of the infernal, daemonic and often demoting in the le

erges from this dragon of the depths. leviathan or the ouraborus is considered the encircler of ones path, or will. it surrounds and brings in all exteriors as designed by the sorcerer's desire, will and belief. leviathan as featured in yatuk dinoih is the dragon which brings the union of lilith and samael within the magician, that the path is brought forth. shaitan/lucifer lucifer is the bringer of light, the fallen angel who prides knowledge and wisdom above blind faith and servitude. lucifer was the seraph who with a flaming sword and beautiful visage guarded the throne of god in the heavens. it was because of stasis that lucifer sought to rebel, to initiate becoming in the exploration of his shadow self. the angel then became as daemon also, holding both quality of darkness and light

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

the luciferian witchcraft with the dark and shadow elements of sorcery and magick. written by michael ford, the book of the witch moon is a dangerous tome of black magick that offers a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine if you will is based on luciferian magick, which is the modeling of spirit by that of the opposer, the bringer of light. the sabbatic mysteries as they are essential separated into two specific areas of workings. the right side of the path is the magickal path that is the holy aspects of ones personal development. he/she will seek to expand consciousness and gain the attainment of his/her holy guardian angel, the true will or direction of life in which you shall journey. this is also the path of healing, o

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

.l. s students are consistently flabbergasted when they see how simple the equations of einstein s special relativity truly are. once they are exposed to these equations, students understand (and accept) much more easily counterintuitive facts such as time elapsing more slowly at very high velocities and the shrinking of spaceships (as well as that of subatomic particles) traveling near the speed of light. as this example shows, and as always, rigorous education is a great eye-opener, and the key to distinguishing sense from nonsense. to conclude this section, we quote the american physicist and 1965 nobel laureate richard feynman (1918 1988: i think that a scientist looking at nonscientific problems is just as dumb as the next guy. we interpret this quote as also meaning that just as theo

genes. four bases are used to make dna: adenine, thymine, cytosine, and guanine. dna also contains the sugar deoxyribose. dogma: a belief authoritatively considered to be absolute truth. drift (also genetic drift: evolutionary factor that changes gene frequencies in populations of living organisms by pure chance. 203 electromagnetic radiation: a type of radiation that is at the same time composed of light particles (photons) and combined, oscillating electric and magnetic fields. visible light is a type of electromagnetic radiation. electron: negatively charged subatomic particle found around an atomic nucleus. entropy: in this book, a measure of order versus disorder. entropy is calculated by dividing the quantity of heat in an object by its temperature. enzyme: a biological catalyst that

MAGIC AND SPELLS

ll provides no protection against fire, so it is advisable to obtain such protection before using the spell. flashburst evocation [fire] level: hth 3, sor/wiz 3 components: v, s, m/df casting time: 1 action range: long (400 ft+ 40 ft./level) area: a 20-ft.-radius burst duration: instantaneous (see text) saving throw: will partial spell resistance: yes flashburst creates a blinding, dazzling flash of light. sighted creatures within the area are automatically dazzled for 1 round(-1 penalty on attack rolls, and possibly blinded for 2d8 rounds (will negates. creatures outside the area, but within 120 feet of the burst, can be blinded if they have line of sight to the burst (will negates. the spell does not dazzle creatures outside the burst area. in addition to the obvious effects, a blinded c

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ureless and indefinable infinity to be the principle from which all things were generated. anaximenes asserted air to be the first element of the universe; that souls and even the deity itself were composed of it. anaxagoras (whose doctrine savors of atomism) held god to be an infinite self-moving mind; that this divine infinite mind, not click to enlarge babbitt's atom. from babbitt's principles of light and color. since the postulation of the atomic theory by democritus, many efforts have been made to determine the structure of atoms and the method by which they unite to form various elements, even science has not refrained from entering this field of speculation and presents for consideration most detailed and elaborate representations of these minute bodies. by far the most remarkable

se legends are largely symbolic representations of the sun and his journey through the houses of the heavens. mithras, rising from a stone, is merely the sun rising over the horizon, or, as the ancients supposed, out of the horizon, at the vernal equinox. john o'neill disputes the theory that mithras was intended as a solar deity. in the night of the gods he writes "the avestan mithra, the yazata of light, has '10,000 eyes, high, with full knowledge (perethuvaedayana, strong, sleepless and ever awake (jaghaurvaunghem.'the supreme god ahura mazda also has one eye, or else it is said that 'with his eyes, the sun, moon and stars, he sees everything' the theory that mithra was originally a title of the supreme heavens-god--putting the sun out of court--is the only one that answers all requirem

e name given by the egyptians to a stone coffin, and apis was osiris incarnate in the sacred bull. these two words combined result in soros-apis or sor-apis "the tomb of the bull" but it is improbable that the egyptians would worship a coffin in the form of a man. several ancient authors, including macrobius, have affirmed that serapis was a name for the sun, because his image so often had a halo of light about its head. in his oration upon the sovereign sun, julian speaks of the deity in these words "one jove, one pluto, one sun is serapis" in hebrew, serapis is saraph, meaning "to blaze out" or "to blaze up" for this reason the jews designated one of their hierarchies of spiritual beings, seraphim. the most common theory, however, regarding the origin of the name serapis is that which tr

es were of a high order, but later they became much degraded. the bacchanalia, or orgies of bacchus, are famous in literature. p. 32 passed through two gates. the first led downward into the lower worlds and symbolized his birth into ignorance. the second led upward into a room brilliantly lighted by unseen lamps, in which was the statue of ceres and which symbolized the upper world, or the abode of light and truth. strabo states that the great temple of eleusis would hold between twenty and thirty thousand people. the caves dedicated by zarathustra also had these two doors, symbolizing the avenues of birth and death. the following paragraph from porphyry gives a fairly adequate conception of eleusinian symbolism "god being a luminous principle, residing in the midst of the most subtile fi

antean sun worship has been perpetuated in the ritualism and ceremonialism of both christianity and pagandom. both the cross and the serpent were atlantean emblems of divine wisdom. the divine (atlantean) progenitors of the mayas and quich s of central america coexisted within the green and azure radiance of gucumatz, the "plumed" serpent. the six sky-born sages came into manifestation as centers of light bound together or synthesized by the seventh--and chief--of their order, the "feathered" snake (see the popol vuh) the title of "winged" or "plumed" snake was applied to quetzalcoatl, or kukulcan, the central american initiate. the center of the atlantean wisdom-religion was presumably a great pyramidal temple standing on the brow of a plateau rising in the midst of the city of the golden

MASTERING WITCHCRAFT

at those times when the unknown presses hard upon us, in the presence of death or insanity or insurmountable calamity, we again know instinctively that science is ultimately irrelevant, and we once again experience the old childhood terrors. we are still powerless in the face of overmastering fate. science still completely fails to come to grips with that outer darkness beyond the flickering ring of light. however, down the ages it has seemed to some intrepid souls that only with weapons forged from the darkness itself, and by the aid of those others before them who have made it their business to know the ways in and out of the unseen world, can any man maybe hope to bend to his will an indifferent fate, whose roots appear to reach back into the outer regions of that night. among those who

rror, necromancy, or triangle of manifestation (see page 52 for the wand runes) the magical lamps at this point, it would be a good time to mention some important artifacts, which you will need, often improvised the last minute, but in actuality as needful of proper preparation and consecration as your athame or wand. the are the candlesticks or lamps of art. quite apart from magical significance of light itself in your witchcraft, the is the very practical necessity of being able to read you workbook of art within the circle, should you need to use long, unlearnable conjurations riddled with complicated words of power. the candlesticks are simply made. if you aren't handy with woodcarving or don't have access to a potter's wheel, buy without bargaining (most important, this) as many candl

emonial coven rituals and are generally common property of the group. for the individual witch, two candlesticks are quite sufficient. should you wish to make the candlesticks, as opposed to buying them, you must first exorcise your raw materials whether they be clay, wood, or metal by fire and water in a properly cast circle. as this work pertains to the nature of illumination and the operations of light, it is best performed on a sunday, the day of the sun, preferably around noon, having cast your circle at the requisite time and lit a solary incense, purify your materials or newly purchased candlesticks (which may be made of any material you choose. then formulate in your imagination the brilliant, burning light of the noonday sun, and repeating a blessing with each rune such as "blesse

performed on a sunday, the day of the sun, preferably around noon, having cast your circle at the requisite time and lit a solary incense, purify your materials or newly purchased candlesticks (which may be made of any material you choose. then formulate in your imagination the brilliant, burning light of the noonday sun, and repeating a blessing with each rune such as "blessed be thou, creature of light" paint the following characters with your materials of art, right to left as usual. when finished, seal them with the triple cross and "so mote it be" and store in your safe place till you need them. always use exorcised white candles in them during your rituals, unless otherwise directed (see page 52 for candlestick runes) the show stone and the magic mirror consecrated globes of crystal

he mountainside, a giant cavern yawns. great masses of creeper trail over it in places like a curtain. the autumn air is heavy with the scent of new-mown hay, and bees drone lazily in the distance. with each step of your ritual, see, in your mind's eye, your feet leaving blue, glowing footprints of witch power on the ground behind you. you are surrounding your house with a giant protective circle of light! when you have finished your circumambulations (hopefully without encountering mishap such as arrest by the local police for loitering, you should seal the egg into a previously prepared and exorcised black box cushioned within by some dark fabric- a piece of your discarded clothing is ideal. this box you must now bury deeply and permanently, either as nearly under the threshold of the ho

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ust when she quits his beams and appeareth visible. for then it is good to make all experiments for the construction and operation of any matter. that is why the time from the new unto the full moon is proper for performing any of the experiments of which we have spoken above. but in her decrease or wane it is good for war, disturbance, and discord. likewise the period when she is almost deprived of light, is proper for experiments of invisibility, and of death. but observe inviolably that thou commence nothing while the moon is in conjunction with the sun, seeing that this is extremely unfortunate, and that thou wilt then be able to effect nothing; but the moon quitting his beams and increasing in light, thou canst perform all that thou desirest, observing nevertheless the directions in t

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

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 comprehendeth the letters and the numbers. the letters are from the numbers, and the numbers from the ideas, and the ideas from the forces, and the forces f

MEANING OF MASONRY

o divulge a subject which is entirely exclusive to its members, but merely to show that masonry stands in line with other doctrinal systems inculcating the same principles and to which no secrecy attaches, and that it is a specialized and highly effective method of inculcating those principles. truth, whether as expressed in masonry or otherwise, is at all times an open secret, but is as a pillar of light to those able to receive a nd profit by it, and to all others but one of darkness and unintelligibility. an elementary and formal secrecy is requisite as a practical precaution against the intrusion of improper persons and for preventing profanation. in other respects the vital secrets of life, and of any system expounding life, protect themselves even though shouted from the housetops, b

pect of the purpose of our craft. it is after investment with the apron that the initiate is placed in the n.e. corner. thereby he is intended to learn that at his birth into this world the foundation-stone of his spiritual life was duly and truly laid and implanted within himself; and he is charged to develop it; to create a superstructure upon it. two paths are open to him at this stage, a path of light and a path of darkness; a path of good and a path of evil. the n.e. corner is the symbolical dividing place between the two. in symbolical language, the n. always signifies the place of imperfection and undevelopment; in olden times the bodies of suicides, reprobates and unbaptized children were always buried in the north or sunless side of a churchyard. the seat of the junior members of

the apron here assumes greater elaborateness. it is garnished with a light blue border and rosettes, indicating that a higher than the natural light now permeates his being and radiates from his person, and that the wilderness of the natural man is now blossoming as the rose, in the flowers and graces incident to his regenerated of nature; whilst upon either side of the apron are seen two columns of light descending from above, streaming into the depths of his whole being, and terminating in the seven-fold tassels which typify the seven-fold prismatic spectrum of the supernal light. he is now lord of himself; the true master mason; able to govern that lodge which is within himself; and as he has passed through the three degrees of purifying and self-perfecting, and squared, levelled, and h

ut a realistic fact. he will find, i mean, that a drawn sword is always threatening in front of him, and that a cable-tow is still around his neck. danger, indeed, awaits the candidate who would rush precipitately and in a state of moral unfitness into the deeper mysteries of his being, which are indeed" serious, solemn and awful; but, on the other hand, for him who has once entered upon the path of light it is moral suicide to turn back. and now, brethren, to bring to an end this brief and imperfect survey of the deeper meaning and purposes of our craft, i pray that what is now spoken may help to prove to some of you a further restoration to that light which is, at all times, the predominant wish of our hearts. it rests with ourselves whether masonry remains for us what upon its outward a

all feel the need of some reliable answer to these questions. light upon them is" the predominant wish of our hearts; and upon such light as we can obtain, whether from masonry or elsewhere, depends our philosophy of life and the rule of conduct by which we regulate our life. in a larger sense, then, than our conventional limited one, the masonic candidate is presumed to enter the order in search of light upon these problems; light that he is presumed not to have succeeded in finding elsewhere. if his candidature is actuated by any motive other than a genuine desire for knowledge upon these problems, which beyond all others are vital to his peace, and by a sincere wish to render himself, by the help of that knowledge, serviceable to his fellow creatures, then his candidature is less than a

MICHAEL FORD A RITE OF THE WEREWOLF

pact of the devil, the black man of the sabbat. it is the passing of that rite of initiation that will prepare the witch to travel forth to the infernal sabbat, symbolized as the persian arezura, the place in the north, the gates of hell. let the practitioner be perfectly still in focus and will, that nothing shall break his or her concentration of that task which draws the ka (the astral or body of light) further into darkness. as with the legend of pierre bourgot and michel verdung2 the initiate shall have one who shall be as the lord of the forest. in the legend aforementioned, pierre bourgot had lost his sheep in the forest around the year of 1521, becoming distressed when unable to find them. three black riders approached him, the third saying whither away, you seem to be in trouble

MICHAEL FORD BOOK OF CAIN

lications front cover- cain sigil by elda isela ford grand luciferian circle blood moon and further developed by michael w. ford back page sigil cain the blacksmith by elda isela ford that azazel fell from the heavens as a great star, enthroned with the emerald crown of the highest aethyr, came down blazing as a fiery meteor. 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 p

may grow strong our family. i learned also from naamah, who departed soon after. she returned back to shadows, where she would remain in the dragon s coils and be immortal, and life never ending. it was within the circle, that lilith showed to me that which i may make my life never ending; much was presented to me, which i found illuminating. that body is the vessel of manifestation, the marriage of light and darkness. the circle of summoning is the extent of self, and the fire which surrounds is the circle of fiery will and spirit of the spirit. lilith showed me the art of the sabbat, and how i may become al-aswad at will. the shadow was grown and made strong by the arts of ahriman, who was as darkness. the beast became human flesh, and i was able to become both. i was brought in union an

i who have embraced the black flame just as set-an of egypt, that i shall dwell in the places of the earth lest seen, but in this path one may find me. by forest or desert some may call me, and i may answer calls of initiation into the circle of the witch born. in the fire of the adversary do i walk for eternity, my father s soul illuminating those who seek me. i am vampyre and i am the sorcerer of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull of abel whom holds the gnosis of the shade king, azrael, the western gate of twilight and rea

MICHAEL FORD WITCHMOON

ntrol and channel such patterns if he or she is to be successful in the aspects of sorcery. the black temple the black temple, being that of necromancy and the calling of the dead is often quite misunderstood. this is by no means evil either, in fact through traveling among the dead one is able to learn more about his/her self and discover further hidden aspects of their connections with the gods of light and dark. it is important however that the sorcerer does not become obsessed with the spirits which traffic in the work of the red and black temple, this will only lead to insanity and mental pain. congregate with these beings only with will and discipline. never drink too deep from their cups, especially if they are elementals created by you. such contact with the dead and other spirits

h has a small bonfire going and is draped in traditional garments, hooded robes of white, appropriate to the initiation process. any other objects such as pentacles, sigils and other talismans can be worn as well, depending on the individuals interest and alignment. the color white represents purity, and humility or novice status. it is thus suited to those who have not 45 45 tasted the mysteries of light and dark. thus it precedes the gray of the magickal current that flows towards the toad s moon, to which the night pays homage. a dagger should be present, not an athame per se but a virgin dagger with which you could easily cut yourself. once the banishing rite is complete, focus on your environment and all of the beautiful and pleasant things around you, the forest, the wind, the animal

under the luciferic shadows and promethean light! shaitan asmodeus belial lilith hecate eko, eko" the witch would now make a cut and draw blood, letting it drop into the soil. this would be followed by the vision of a brilliant white light which is followed by the ascent of the morning star, lucifer. this symbolism is based on the essence of lucifer in the pre- christian gnostic status of bringer of light. the gnostic method of overcoming the self, becoming all and none. the initiate should then disrobe and begin traveling through the forest, running, jumping until complete exhaustion overtakes their very being. this would be a very close and early representation of what is the death posture, which the initiate would undertake some time later. this is the manifestation of what is known as

mbined with a system of inspired belief and action represent a state of individual strength, granting access to the gates of the 93 current which is the vital source of thelema. in dogme et rituel- haute magie by eliphas levi, he describes his famous baphomet image as the following "the goat on the frontispiece carries the sign of the pentagram on the forehead, with one point at the top, a symbol of light, his two hands forming the sign of hermetism, the one pointing up to the white moon of chesed, the other pointing down to the black one of geburah. this sign expresses the perfect harmony of mercy with justice. his one arm is female, the other male like the ones of the androgen of khunrath, the attributes of which we had to unite with those of our goat because he is one and the same symbo

he androgen arms of this sphinx of the occult sciences" the mentioning of the flame between the horns as symbolizing the magic light of universal balance, is rather significant with the mentioning of the soul being elevated above matter (lucifer) and the flame being tied to matter shines above it (satan. the manifestation of the holy guardian angel (the true will, the hidden genius and the spirit of light) is also the result of invocation and desire made flesh. the two human aspects of the witches sabbat goat (baphomet) are represented in the female (the moon- witchcraft and sorcery: strength in mind, the dream state, desire initializing belief which manifests towards strength and ultimately attainment) and male (sun, magick: manifestation, strength in flesh and action. without one the oth

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

matthews, roger dean,and h. r. giger) and other works of science-fiction. some of the movies with themes per-taining to our thesis are commissioned by the hidden masters to provide mankind updateson the progress they are making. of course, the information registers on a subliminal levelonly, but we are still being told, which is the main point. it is in accordance with the pactbetween the forces of light and darkness. the atlanteans bloodkin do not like the human traits within themselves, nor do theyrelish human beings. they have always preferred to be served by robots of a mechani-cal or cybernetic kind and would have done away with humans long ago had that beenfeasible. they keep us alive because the macrobes need their sacrifices, and alsobecause they think that they can have the robot

ddox, ran an editorial calling for the book to be burneda suresign, many will think, that sheldrake is onto something important (p. 216)atlantis, alien visitation, and genetic manipulation181 appendix b: book abstracts panspermiain 1908, the distinguished swedish chemist svante arrhenius suggested in his book, worlds in the mak-ing, that living spores could be driven through space by the pressure of light from the stars.hoyle and wickramasinghes proposal is based on their belief that interstellar space is filled with cloudsof dust consisting mainly of cellulose or similar sugar-like organic material. the comet kohoutek wasexamined spectroscopically on its near approach to earth in 1973 and was found to contain at least twoorganic moleculesalong with rock dust, polysaccharides, and related

israelite wet-nurse of akhenaton and nefertiti. as a pharaoh,this man had succeeded for just a few weeks after the abdication of akhenaton; his name was smenkh-kare. he was the grandson of y usuf-y uya the vizier, and the son of aye (the brother of akhenatonsbirth-mother, tiye. correctly stated, this pharaohs name was smenkh-ka-raalternately, since rawas the state sun god of the heliopolis house of light, called on, pharaoh smenkh-ka-ra was alsosmenkh-ka-ra-on, from the phonetic ending of which derives aaron (p. 192)atlantis, alien visitation, and genetic manipulation225 appendix b: book abstracts irelands scotasmenkhare was of particular significance to the histories of ireland and scotland, for he was thefather of the princess historically known as scota, from whom the original scots-ga

ason george bush pronounced thatthis the beginning of a new world order.26. 1991 january: during his state of the union message during the gulf war, president george bushstated: what is at stake is more than one small country, it is a big idea- a new world order. toachieve the universal aspirations of mankind. based upon shared principles and the rule of law. the illumination of a thousand points of light. the winds of change are with us now. bagdad,iraq's capital, and the united nations-enforced no fly zone are at the 33rd degree of north latitude.27. 1993 waco, texas, just south of the 32nd degree of north latitude is the site of the masonic grandlodge of texas. on april 19, 1993, the clinton administration murdered adults and children in thebranch davidian group at mount carmel, a compo

mocracy in 1921. one of the founders was john dewey, whowould travel to russia in the late 1920's to help organize a marxist educational system. 1905 first communist revolution in russia fails. lenin sent to switzerland. funds used for this firstattempt provided by john d. rockefeller through standard oil representatives. 1905 einstein formulates his special theory of relativity and photon theory of light. 1905 benedictine monk adolph lanz forms the order of the new temple, and was publisher of themagazine ostara, which had the ancient symbol of the swastika on the cover. in later years, adolph hit-ler would meet with lanz at lambach abbey, where hitler would be introduced to vienna's occultorders. the organization promoted aryan templarism and a war with worldwide jewry, who were seento b

MICHAEL W FORD THE VAMPIRE GATE

dge that through experience it becomes wisdom, with that the assumption of power first internally and then externally as you see fit. the vampyre magickian is indeed luciferian, there is no difference in the ideological foundations. lucifer in the grimoire tradition of the middle ages is considered a spirit of the air, as his element is air just as his bride lilith, additionally he is the bringer of light as his direction is the east. lucifer as a vampyric spirit 9 is ahriman the prince of darkness. his wisdom is infernal and is hidden. all symbolism of vampyrism or vampirism as it is spelled is reflective of the spirit and astral plane. the name lucifuge means fly the light and reflects the nocturnal nature of many luciferian spirits. just as lucifer was the brightest of angels, upon his

ithin the astral plane there are predators though. in this initiatory process, you will align your mind set as a vampyre magickian or sorcerer, thus creating the part for you to become a predator yourself. your physical body is surrounded and connected by an astral body. this is slightly larger than the physical and can be seen in ritual settings, some types of photography and by certain settings of light. the astral body is affected by the food, mental state, psychical health and more. if you are impaired physically, you need not be in the astral plane. this is the process of developing the will. those who utilize the ritual practice of shape shifting understand, your limitations are set by you. this goes back to you are the only god that is and that before you can experience something mo

t the theory of gaining immortality via the psyche. it is the physical path of exhaustion, of when the spirit and flesh are one and become stronger with insight and determination. the core essence of the serpent is the eye which hides within the flesh. therein is the power ch an, of nothingness and silence. such is the glaze which captivates and announces the mastery of presence. it is the spirit of light which is self-illumination, the black flame. who is the teacher commanding and striking down the ego. the luciferian realizes the ego must be stripped and burnt away to reveal the black flame of immortal being. this being or serpent fire within is always mutating, changing, becoming. the serpent then ensorcels the spine to become the foundation of leviathan. 15 luciferian will is the sato

pon the luciferian or vampyre magickian path. breathe steadily and control your stillness and state of mind. preparing the luciferian spirit in luciferian witchcraft, liber hvhi and all of my other works, there are a handful of rituals and mantras which will focus the mind. let s try a more simple, perhaps direct means of preparing the mind. 1. facing east, have an image of lucifer as the bringer of light on the wall. have a candle of black on the wall representing the black flame, balanced wisdom gained. 2. take your attention to lucifer as manifesting everything powerful and light based in your life that source of strength, invigorating inspiration and power as you can see it. lucifer as the initiator brings awareness and self-realization that you can be the god or goddess and free from

as manifesting everything powerful and light based in your life that source of strength, invigorating inspiration and power as you can see it. lucifer as the initiator brings awareness and self-realization that you can be the god or goddess and free from yoke or a master. the path involves balancing the demonic and angelic in the self in short using both aspects equally. 3. lucifer is the bringer of light which establishes all wisdom and knowing, this is the flowing lion- serpent who is of the sun and the darkness of 27 night. let us first establishing the foundation of the luciferian guide the light. the black flame glows and illuminates in you, the luciferian spirit surges and is encircled around your being. you do not allow this energy to escape, instead spiral it through your chakras a

MICHAEL WYNN THE SOUL TRAVELERS

ugh the statue of liberty is a spiting likeness of queen semiramis of assyria, the french freemasons that funded the statue s construction left subtler clues as to the true identity of our lady liberty. in magic (of coarse, the metal of the goddess venus is copper, her color is green, and her number is 7. the exterior of the statue of liberty is made of copper, the statue is green, and has 7 rays of light reaching out from her head--michael wynn's "the soul travelers" 13 then there s satan, who himself has countless names. most christians believe they have a monopoly on the stories regarding this being, but satanists know better. satanists, and occultists in general, have equated the fallen angel satan with the villain of almost every mythology. in egyptian mythology, satan is set, the egy

th every object in the universe moving in different speeds and directions, naturally every object in the universe was experiencing time differently. for example, imagine 2 twins born on the same day. one twin is launched off the planet in a spaceship and the other twin is kept here on earth. lets say that after accelerating for one month, the spaceship is moving away from earth at 99.9% the speed of light (670,000,000 mph. it then slows down, turns around, and begins the trip back to earth eventually accelerating to the same speed. upon returning to earth two months after leaving, the twin exits the spaceship to find that everything on the planet has aged 5 years. the twin who stayed on earth is indeed 5 years older, and to him his brother was in space for 5 years; there s 5 years of new c

brated. in order to vibrate a word, simply say it in the deepest voice possible, spending at last 3 seconds on each syllable. the vibrations of your voice should be felt in the throat, hands, and feet. while vibrating that chakra s name of god, imagine yourself speaking into the glowing sphere, and make that slowly-energizing chakra vibrate to the rhythm of your voice. you begin by imaging a beam of light originating from high above landing upon a soccer ball-sized sphere just above your head. you then begin vibrating that chakra s name of god while imaging the beam filling the chakra with energy; vibrate the name of god about 10 to 15 times before allowing that beam of energy from high above to fall upon the next chakra below. each chakra should take around 4 minutes. remember to stretch

h-heh-yeh second chakra [throat] just below the chin, in the throat. name of god yah-ho-vah el-o-heem third chakra [heart] center of the chest, level with the heart. name of god: yah-ho-vah el-o-ah va-dath fourth chakra [pelvis] inside the pelvis/groin. name of god shah-dye al chye fifth chakra [feet] between, and level with, the soles of the feet. name of god ah-doe-nye ha ah-retz after the beam of light has fallen on the 5th chakra, and you have vibrated ah doe-nye ha ah-retz 10-15 times, you should feel a bit strange. you may have the sensation of energy flowing around you. this is normal. now begin to take slow and deep breaths. as you inhale, imagine the energy around you collecting in the chakra in your feet. as you hold your breath imagine that collected energy racing up your spine

garding the beings in the spirit world, and since much of these details are echoed by those in the occult, the muslim perspective regarding the spirit world is worth reviewing here. muslims believe that the jinn were created before mankind and are beings are free-will (to an extent. the bodies of the jinn are said to be made of smokeless flame, while humans are said to be made of clay, and angels of light. the jinn may come in many forms, but the most common forms are those of spirits, of man, and snakes; there are many reports throughout the scriptures of islam of jinn in human form. jinn are said to cause strife and illness among humans and, although not all jinn are evil, delight in making hardships for mankind. jinn who are wholly evil, and operate as direct agents of satan, are called

MICHAEL W FORD NOX UMBRA

those guardians of the blood path of the vampyre. the sorcerous daemon ahriman is the gateway of shadow knowledge and possession, that as darkness descends, our spirits merge with the familiar and fetish, from the grave soil shall out great forms of night black shadows emerge, tasting the umbra-pleasures of dreaming.the shape shifter is one who in the bed of the death posture, leaving in the body of light and shadow, may transpire in the freedom of the vampyre shadow, the self in the primal ecstasy of transformation of ones animal familiars and forms; the bat, moth, wolf or shadow form. the circle design is in three forms- naturally the number of hecate, mother of the path. the circle from which the sorcerer stands is the binding sigil, representing black magical transformation in the circ

MOODY RAYMOND A LIFE AFTER LIFE

customed to his odd condition. he notices that he still has a "body" but one o f a very different nature and with very different powers from the physical body he has left behind. soon other things begin to happen. others come to meet and to help him. he glimpses the spirits of relatives and friends who have already died, and a loving, warm spirit o f a kind he has never encountered before-a being of light-appears before him. this being asks him a question, nonverbally, to wake him evaluate his life and helps him along by showing him a panoramic, instantaneous playback of the major events of his life. at some point he finds himself approaching some sort of barrier or border, apparently representing the limit between earthly life and the next life. yet, he finds that he must go, back to the

ents come fairly close to being universal (4) there is not one component of my abstract model which has appeared in only one account. each element has shown up in many separate stories (5) the order in which a dying person goes through the various stages briefly delineated above may vary from that given in my "theoretical model" to give one example, various persons have reported seeing the "being of light" before, or at the same time, they left their physical bodies, and not as in the "model" some time afterward. however, the order in which the stages occur in the model is a very typical order, and wide variations are unusual (6) how far into the hypothetical complete experience a dying person gets seems to depend on whether or not the person actually underwent an, apparent clinical death

ould never see anyone. every now and then, i would talk with one of them. but i couldn't see them. and whenever i wondered what was going on, i would always get a thought back from one of them, that everything was all right, that i was dying but would be fine. so, my condition never worried me. i always got an answer back for every question that, i asked. they didn't leave my mind void- the being of light what is perhaps the most incredible common element in the accounts i have studied, and is certainly the element which has the most profound effect upon the individual, is the encounter with a very bright light. typically, at its first appearance this light is dim, but it rapidly gets brighter. until it reaches an unearthly brilliance. yet, even though this light (usually said to be white

te or "clear) is of an indescribable brilliance, many' make the specific point that it does not in any; way hurt their eyes, or dazzle them, or keep them, from seeing other things around them (perhaps' because at this point they don't have physical "eyes" to be dazzled. despite the light's unusual manifestation, however, not one person has expressed any doubt whatever that it was a being, a being of light. not y that, it is a personal being. it has a very definite personality. the love and the warmth which emanate from this being to the dying person are early beyond words, and he feels completely surrounded by it and taken up in it, completely at ease and accepted in the presence of this being. he senses an irresistible magnetic attraction to this light. he is ineluctably drawn to it. inte

a very definite personality. the love and the warmth which emanate from this being to the dying person are early beyond words, and he feels completely surrounded by it and taken up in it, completely at ease and accepted in the presence of this being. he senses an irresistible magnetic attraction to this light. he is ineluctably drawn to it. interestingly, while the above description of the being of light is utterly invariable, the identification of the being varies from individual to individual and seems to be largely a function of the religious background, training, or beliefs of the person involved. thus, most of those who are christians in training or belief identify the light as christ and sometimes draw biblical parallels in support of their interpretation. a jewish man and woman ide

MORALS AND DOGMA

en the lights are not they, but those things of which they are the symbols. of what they are the symbols the mason in that rite is not told. nor does the moon in any sense rule the night with regularity. the sun is the ancient symbol of the life-giving and generative power of the deity. to the ancients, light was the cause of life; and god was the source from which all light flowed; the _essence_ of light, the _invisible_ fire, developed as flame _manifested_ as light and splendor. the sun was his manifestation and visible image; and the sab ans worshipping the light-god _seemed_ to worship the sun, in whom they saw the manifestation of the deity. the moon was the symbol of the passive capacity of nature to produce, the female, of which the life-giving power and energy was the male. it was

city of nature to produce, the female, of which the life-giving power and energy was the male. it was the symbol of isis, astarte, and artemis, or diana. the"_master of life" was the supreme deity, above both, and manifested through both; zeus, the son of saturn, become king of the gods; horus, son of osiris and isis, become the master of life; dionusos or bacchus, like mithras, become the author of light and life and truth* the master of light and life, the sun and the moon, are symbolized in every lodge by the master and wardens: and this makes it the duty of the master to dispense light to the brethren, by himself, and through the wardens, who are his ministers "thy sun" says isaiah to jerusalem "shall no more go down, neither shall thy moon withdraw itself; for the lord shall be thine

the point within the circle represents god in the centre of the universe. it is a common egyptian sign for the sun and osiris, and is still used as the astronomical sign of the great luminary. in the kabalah the point is yod, the creative energy of god, irradiating with light the circular space which god, the universal light, left vacant, wherein to create the worlds, by withdrawing his substance of light back on all sides from one point. our brethren add that "this circle is embordered by two perpendicular parallel lines, representing saint john the baptist and saint john the evangelist, and upon the top rest the holy scriptures (an open book "in going round this circle" they say "we necessarily touch upon these two lines as well as upon the holy scriptures; and while a mason keeps himsel

should dwell with frailty, and atone for ignorance, error and imperfection. neither should the mason be over-anxious for office and honor, however certainly he may feel that he has the capacity to serve the state. he should neither seek nor spurn honors. it is good to enjoy the blessings of fortune; it is better to submit without a pang to their loss. the greatest deeds are not done in the glare of light, and before the eyes of the populace. he whom god has gifted with a love of retirement possesses, as it were, an additional sense; and among the vast and noble scenes of nature, we find the balm for the wounds we have received among the pitiful shifts of policy; for the attachment to solitude is the surest preservative from the ills of life. but resignation is the more noble in proportion

the material world and the moral world into the same light. phenomena are perpetually folded back upon themselves. in the vast cosmical changes the universal life comes and goes in unknown quantities, enveloping all in the invisible mystery of the emanations, losing no dream from no single sleep, sowing an animalcule here, crumbling a star there, oscillating and winding in curves; making a force of light, and an element of thought; disseminated and indivisible, dissolving all save that point without length, breadth, or thickness. the myself; reducing everything to the soul-atom; making everything blossom into god; entangling all activities, from the highest to the lowest, in the obscurity of a dizzying mechanism; hanging the flight of an insect upon the movement of the earth; subordinatin

MOTTA MARCELO THE COMMENTARIES OF AL

d been the principal element of it diminished in importance; space appeared to be ablaze, yet the radiant points were not confused, and i thereupon completed my sentence with the exclamation "but what twinkles" the next stage of this vision led to an identification of the blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each star was connected by a ray of light with each other star. in the world of ideas, each thought possessed a necessary relation with each other thought; each such relation is of course a thought in itself; each such ray is itself a star. it is here that logical difficulty first presents itself. the seer has a direct perception of infinite series. logically, therefore, it would appear as if the entire space must be filled up wi

r star. in the world of ideas, each thought possessed a necessary relation with each other thought; each such relation is of course a thought in itself; each such ray is itself a star. it is here that logical difficulty first presents itself. the seer has a direct perception of infinite series. logically, therefore, it would appear as if the entire space must be filled up with a homogeneous blaze of light. this, however, is not the case. the space is completely full; yet the monads which fill it are perfectly distinct. the ordinary reader might well exclaim that such statements exhibit symptoms of mental confusion. the subject demands more than cursory examination. i can do no more than refer the critic to the hon. bertrand russell's introduction to mathematical philosophy, where the above

that a number of such homogeneous positive manifestations may form groups differing from each other as to size and structure so as to create the illusion of diversity. 3. in the sphere i am everywhere the centre, as she, the circumference, is nowhere found. this is again interesting as throwing light on the thesis "every man and every woman is a star" there is no place soever that is not a centre of light. this truth is to be realized by direct perception, not merely by intellection. it is axiomatic; it cannot be demonstrated. it is to be assimilated by experience of the vision of the "star-sponge. 4. yet she shall be known& i never. see later, verse 13 "thou (i.e, the beast, who is here the mask, or 'persona, of hadit) wast the knower. hadit possesses the power to know, nuit that of being

re to rise up to go to love we are to be awake, alert "joyous and eager, our tresses adorning, 0 let us beleaguer the city of morning" the secret of magick is to 'enflame oneself in praying' this is the ready test of a star, that it whirls flaming through the sky. you cannot mistake it for an old maid objecting to everything. this universe is a wild revel of atoms, men, and stars, each one a soul of light and mirth, horsed on eternity. observe that we must 'rise up' before we 'awake. aspiration to the higher is a dream a wish-fulfilment which remains a phantasm to wheedle us away from seeking reality unless we follow it up by action. only then do we become fully aware of ourselves, and enter into right reaction with the world in which we live. 35. let the rituals be rightly performed with

ore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee: i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! stanza 3 suggests the rosicrucian benediction: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! 38. so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra a

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

es, 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 erected in her honour; indeed gaa was held in such vener

efore 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 occupy the intermediate space which divided him from gaa. nearest to uranus, and just beneath him, came aether (ether, a bright creation representing that highly rarified atmosphere which immortals alone could breathe. then followed a

l 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, he being considered the source and fountain of all light, and their children were eos (aurora, the dawn, and hemera, the daylight. nyx again, on her side was also doubly united, having been married at some indefinite period to erebus. in addition to those children of heaven and earth already enumerated, uranus and gaa produced two distinctly different races of beings called giants and ti

liest conceptions of the greeks he was not page 67 only the sun-god, but also the personification of life and all life-giving power, for light is well known to be an indispensable condition of all healthy terrestrial life. the worship of the sun was originally very widely spread [62]not only among the early greeks themselves, but also among other primitive nations. to us the sun is simply the orb of light, which, high above our heads, performs each day the functions assigned to it by a mighty and invisible power; we can, therefore, form but a faint idea of the impression which it produced upon the spirit of a people whose intellect was still in its infancy, and who believed, with child-like simplicity, that every power of nature was a divinity, which, according as its character was baleful

mother clymene, and besought her to tell him whether helios was really his father. moved by his entreaties, and at the same time angry at the reproach of epaphus, clymene pointed to the glorious sun, then shining down upon them, and assured her son that in that bright orb he beheld the author of his being, adding that if he had still any doubt, he might visit the radiant dwelling of the great god of light and inquire for himself. overjoyed at his mother's reassuring words, and following the directions she gave him, phaethon quickly wended his way to his father's palace. as he entered the palace of the sun-god the dazzling rays almost blinded him, and prevented him from approaching the throne on which his father was seated, surrounded by the hours, days, months, years, and seasons. helios

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

jehovah was not the real god but an evil creator of an evil world. the power of the spheres sit or lie down, whichever you find most comfortable, at the center of your witching circle. if you choose the latter, use a rug or blanket as a mattress. now begin to breathe rhythmically until the rhythm is established. while inhaling and exhaling in this rhythmic pattern pretend that a sparkling, sphere of light is hovering just above your scalp. this is the sphere of spirit. see it as clearly as you can. speak the first sacred name of power: eheieh. repeat three times. you will feel a tingling sensation in your hands and feet. next form the mental image of a small shaft of white light moving< out from the lower half of the sphere of light. the shaft moves down through your head until it reaches

s the sphere of spirit. see it as clearly as you can. speak the first sacred name of power: eheieh. repeat three times. you will feel a tingling sensation in your hands and feet. next form the mental image of a small shaft of white light moving< out from the lower half of the sphere of light. the shaft moves down through your head until it reaches your throat, at which you imagine a second sphere of light. this is the sphere of air. see it as clearly as you can. speak the second sacred name of power: jehovah elohim. repeat three times. you will experience a sensation of warmth in your throat. with these two spheres firmly established, pretend that the shaft of light moves slowly down through your chest. visualize a third sphere on a level with your heart. this is the sphere of fire. see it

roat. with these two spheres firmly established, pretend that the shaft of light moves slowly down through your chest. visualize a third sphere on a level with your heart. this is the sphere of fire. see it as clearly as you can. speak the third sacred name of power: jehovah eloah ve daas. repeat three times. you will feel a vibration throughout your chest cavity. now you should imagine the shaft of light moves down through your body to your genitals. at which you visualize a fourth sphere. this is the sphere of water. see it as clearly as you can. speak the fourth sacred name of power: shadai el chai. repeat three times. you will experience a pleasant sensation in your pelvic region. complete this part of the ritual by extending the shaft of white light to your feet, where a fifth sphere

ere of spirit above your head. as you exhale slowly, pretend that a liquid stream of white light is beginning to emerge from the sphere and flow down the left side of your body, bathing your left shoulder, arm, hip, leg, and foot with its mystic glow. try to feel this light being absorbed through the pores of your skin as it flows down the side of your head, and on down your body. when the stream of light reaches the sphere of earth at your feet, begin to inhale slowly and pretend that the stream of light is moving up the right side of your body, back to the sphere of spirit. on the way up it bathes your right leg, hip, arm and shoulder with white brilliance, just as it did to your left side on the way down. repeat this imaginary circulation process, down on the left side, and up on the ri

tend that a ball of white light is hovering just above your scalp. with your left hand at your side, raise your right hand above your head, to touch this sphere with your first and second fingers. keep those two fingers together, and curl your thumb and your third and fourth fingers into the palm of your hand. bring your right hand down to touch your forehead, at the same time visualizing a shaft of light being drawn down into your body. speak the first magic word of power: ateh. the word of power is pronounced ah-tay. without altering the posture of your fingers, bring your hand and arm straight down in front of your chest and touch your breast, visualizing the shaft of light extending through your body to your feet. speak the second magic word of power: malkuth. the word of power is pron

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

f saint benoit, he imposed on the architects of his order a principle of total simplicity. thus the monks of citeaux, faithful to the spirit of the great reformer, spread an austere and bare style of art throughout europe. these strict, plain churches are not sad, however, for they hold a kind of mathematical beauty that comes from the harmony of their proportions. the prodigious and symbolic art of light was not produced until the bays of churches were cunningly pierced in coordination with the proper orientations of the entire structure. favorable to contemplation, these resulting buildings defy time. this stripped down but suggestive and magisterial layout marvelously assists the sensibility to share in the comprehension of the liturgy. the physical sensations awakened in these structur

universalism that was the rebirth of the thought of the pharaoh amenhotep iv. the templars echoed* we should recall that the essenes also dressed in white linen and practiced a form of solar worship. the uniform of the assassins consisted of a white robe, red cap, belt, and boots. the templars, at least the knights in the order, wore a white robe with a red cross on the chest. white is the symbol of light and red is the symbol of fire. the crusades and the templars 79 them on this point by trying to establish cooperative relations between easterners and westerners united in the desire for universal peace. despite the considerable influence of the arab world, however, there are no grounds for concluding that the templar order underwent a secret islamization, even if only relatively, as some

NEW WORLD ORDER OR OCCULT SECRET DESTINY

tower of babel, up through to the illuminati and onwards. a loosely-knit world conspiracy, david allen lewis writes, a so called network of illuminists. whether the illuminati has one special organization that is its orginal descendant. we can be very sure that its philosophical torchbearers are represented by literally hundreds of organizations and individuals in many diverse realms (dark angels of light) a blueprint for destiny robert heironomus says that america s great seal may be seen as a blueprint for the elevation of consciousness. it says, in part, that we must transform ourselves before we can change the world, and that it is during the process of self-transformation that we can catch a glimpse of what part we are to play in national and global transformation. the mandala of the

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

ONYX TABLET OF SET

any- yet, in all their glamour and comfort, as one they lead their victim at last to the same numbing death that would have awaited him had he never sought to escape it. accursed is he who places his foot upon the path to the right in its many guises, for he merely labors towards that which would come to him in its own deadly time, would he but await its cold embrace. and now, within these pylons of light and life eternal, let those who have taken the name of set as of their own being taste again of the grail of the black flame. as its holy fire courses through your veins, affirm again your bond with the prince of darkness and his sacred temple "can the wings of the winds understand your voices of wonder, o enlightened ones who shine like fire in the jaws of chaos, whom i have prepared as

PHILIP NEIL MYTHS LEGENDS EXPLAINED

her plea and is turning her into a laurel tree. eros hides behind daphne. daphne daphne rejected apollo when she was a nymph; as a tree she still trembled and shrank from his kisses and caresses. eros, god of love the god of sexual desire, eros, was often portrayed as a spiteful child, who delighted in causing mischief with his arrows of desire. apollo apollo, his halo showing his role as the god of light, had special care for flocks and herds. this relates to his stint as a herdsman for king admetus work given to him by his father zeus as punishment for killing the cyclopes (see box below. 39 apollo and daphne daphne, the water nymph pursued by apollo, was also loved by a mortal, leucippus. leucippus followed her disguised as a maiden, but the jealous apollo advised the nymphs to bathe na

ell how there is only one entrance to the earth through the high mountains that surround it. people came into the world through this opening. later, travelers in a kayak found the entrance, but the cliffs closed together and broke off one end of the kayak so that now kayaks only have one pointed end. raven raven is regarded by the chukchi, koryak, and inuit, as the creator of all life and bringer of light to the world. archer the chukchi say that the belt of orion is the crooked back of the archer rulte nnin. it became bent after his wife beat him. the chukchi creation in the beginning there were no people just the creator, an old man, and tangen, a young boy. they wrestled until they were tired and then tangen said, let s create people. very well, said the creator. so they took handfuls o

from the sea) during the dreaming, the time of creation, which can still be accessed in religious ceremonies. as he traveled the country, his movements created the hills and valleys and particularly the waterways of the ancestral landscape, which are now among some of the holy places of aboriginal culture. the great snake now arches above the land as the rainbow, and can be seen in the reflection of light in water on the sea at night, in pools of water, or in the sparkling droplets of a waterfall and in substances such as quartz crystal and pearl shell. it is from the rainbow snake that the aboriginal shamans, or men of high degree, obtain the powers that they manipulate through quartz crystals. the name of the rainbow snake varies. to the gunwinggu people he is ngalyod and features as sev

PHOSPHORUS

rom numerous magickal paths, specifically the ideals of saturnus and that from gregor a. gregorius and that which is presented by dr. stephen edred flowers, author of fire& ice and lords of the left hand path. the antinomian path of self-deification as presented in a setian lens is essential to the luciferian path of phosphorus. we as an order embrace the essence and ideal of lucifer, the bringer of light. it is through a detailed and individualized harrowing of hell that we emerge as one isolate, beautiful, and willing to go forth through initiation further. it is essential to use that which stimulates your imagination, that will urge you to move away from stasis to strive for the fiery essence of the fallen angel, that which would know heaven and hell. much of the sex magickal practice o

behold the circle of timeless existence, guarded by leviathan i call to the four quarters to witness my rite of darkness and flame, and the light which illuminates within. before me, the algol star of the adversary, the corpses piled and devoured by flame that which arises from death reborn, al ghul, rosh ha shaitan, phantom star, daemon of my night born illumination. i dive now from the heavens of light with emerald wings, i fall into the darkness to become as a dragon, to know the ecstasies of light and shadow. al ghul, serpent tongue which arouses perception i invoke thee! i do affirm hecate, goddess of crossroads, enchanter of nightmares, guardian of shades and the howling beasts, bless my path with your eyes which are always seeing bless me with the fallen star of azazel, as lighteni

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

michael ford lucifer, the pale morning star, phosphorus-"the precursor of the full blaze of the noon-day sun" as blavatsky so elegantly defined it, is the foundation of the basis of magick. magick itself means to "ascend" towards the light of god. god itself defined as the individual self and the light of knowledge "the significant symbol of wisdom given to us by research is lucifer, the bringer of light. everybody is searching for perception, wisdom is a child of lucifer. the chaldean astrologers, the egyptian priests, the indian brahmans; they are all children of lucifer. already the first man became a child of lucifer when the serpent taught him good and evil. what they got to know by perception was the sacred cosmic mystery. in front of it they kneeled in devotion. it was the light th

individual; but he also knows that only the paths of perception lead up to the mountain where the sun appears in his divine radiation. lucifer is no devil leading the searching faust to hell; he shall be an awaker of those who believe in knowledge who want to change into the gold of divine wisdom -from luzifer-gnosis, rudolph steiner. lucifer stands on the threshold of dawn and dusk. the bringer of light, symbol of thelemic strength and divine wisdom emerges. the age of lucifer is the uprising of what blatavatsky termed "phosphorus, the cosmic force of illumination and light. lucifer is the force of air, while satan the dual and corrupted form of the light bringer is of active fire. this duality is the changeable essence of progression and evolution. lucifer emerges by name as the roman "

, symbol of thelemic strength and divine wisdom emerges. the age of lucifer is the uprising of what blatavatsky termed "phosphorus, the cosmic force of illumination and light. lucifer is the force of air, while satan the dual and corrupted form of the light bringer is of active fire. this duality is the changeable essence of progression and evolution. lucifer emerges by name as the roman "bringer of light, lucem fero..the carrier of the torch. a gnostic god, the holy bible mentions little of him besides the basis of origin "you were the anointed cherub who covers; i established you; you were on the holy mountain of god; you walked back and forth in the midst of fiery stones. you were perfect in your ways from the day you were created, til iniquity was found in you -holy bible, ezekiel. lat

ountain of god; you walked back and forth in the midst of fiery stones. you were perfect in your ways from the day you were created, til iniquity was found in you -holy bible, ezekiel. later on the morning star as is called became the dragon and the devil. shaitan was the base for this materization, which means to oppose, to accuse. lucifer was invariably the first rebel. lucifer is of the spirit of light, from which the foundation of luciferic magick is to ascend towards godhead. the light of the spirit is based within perception and the clarity of an awakened self. perception is the vehicle of knowledge and what the individual can understand. christianity teaches the annihilation of perception and the repression of the awakened mind. the enthusiasm of the driven conscious, charged with t

the spirit is based within perception and the clarity of an awakened self. perception is the vehicle of knowledge and what the individual can understand. christianity teaches the annihilation of perception and the repression of the awakened mind. the enthusiasm of the driven conscious, charged with the bright luciferian light; leads all individuals towards god itself. lucifer is the fallen angel of light. born strong in the light of the god spirit, his crown held the most beautiful jewels from the earth. his essence was of the sun and divine wisdom and enlightenment shone throughout him. no other angel or seraphim was as bright as lucifer. as with all beings of light and will, a great fire emerged within lucifer. he sought to become as god, to rise towards godhead. thus the great rebel wa

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

eeling which arose in b i f a against masonry in general, in france obliged marconis to close his lodges, and in december, b i f b, they for the second time yielded to a feeling of somnolency, and lay down to pleasant dreams. the government of the rite was then transferred to the grand lodge he had established at london, and on the d ath of november, berjean was solemnly installed as grand master of light of the new mystic temple, and of the general grand council of the order, being at the same time appointed agent of the hierophant. the order at that time consisted in london of but some thirty members, chiefly political refugees, among whom were louis blanc and a few other b f g heredom albert pike& william l. cummings men of note. these, however, soon retired and their places were taken

PRELUDE TO THE BLACK ARTS

e of magick, there is nothing much left of that tormented twosome but a bit of hair and a few rags, so the newspapers report that they were kidnapped by some biker gang and never heard of again. however the locals all know that there wasn't any biker gang in town- no, none at all. hey, that wasn't too strong for you was it? i mean, this is black magick, 101 is it not? what did you expect- a bunch of light workers at the local new -age book shop? if you are going to do dark, you gotta be dark. now, you see why this control thing is so important. if you ever let go of the reins, even for an instant, there's no telling what would happen to you in the cusp of your magickal experience. i mean that people don't practice wheelin& dealin' black magic in hopes that pennies and lollipops will come r

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

igher up, comes lower down thought, speech& action of thought, in the essence thought, speech& action of thought machshevet sechel intellectual thought (malchut of tvunah) speaking& saying dibur& amirah the closed mem& the open mem the name elokim the firmament on the heads of the chayot the garment called "the chashmal" shvirat hakelim the shattering of the vessels the cloak of leather the cloak of light the sleep of zeir anpin the eight kings of tohu moshiach ben yosef messiah the son of josef the source of nogah summery of the shattering& rectification malchut of atzilut the tenth achor b achor back to back panim b achor face to back& achor b panim back to face panim b panim face to face a point under yesod malchut keter malchut the desire for kingship the sefirot of malchut thought, sp

est and emotions, as well as the awareness of all the other faculties, such as seeing, hearing, smelling etc, have their source in the quintessential self of the soul, we must say that it, in itself, is aware. this is the awareness of the soul of itself, that is, the self-knowledge and consciousness of the soul. this is the essential light of the soul. it is similar to light, because the property of light is to reveal the reality of what is. for instance, a person may be standing in a dark room in front of a deep pit. because it is dark, he does not recognize the danger he is in. he does not recognize the reality of what is. the moment the light is switched on, he immediately sees the pit, recognizes the danger and steps back. now, though this self awareness is the essential light of the s

person may be standing in a dark room in front of a deep pit. because it is dark, he does not recognize the danger he is in. he does not recognize the reality of what is. the moment the light is switched on, he immediately sees the pit, recognizes the danger and steps back. now, though this self awareness is the essential light of the soul, it is not the actual essence of the soul, just as a ray of light is not the luminary itself. rather, the property of light is that it reveals the luminary from which it emanates. in the same way, this essential light of the soul is a revelation of the essence from which it emanates. nonetheless, it is not outside of the self, but is, rather, the revelation of the self to the self. the infinite light g-d knows himself. his self-knowledge is infinite bec

ut in a more refined and spiritual form. these are the heartfelt emotions of kindness (chesed, sternness (gevurah) and compassion (tiferet. this can be understood as follows. when a person is happy, the light and influence of the kindness of his heart (chesed) spreads forth. in contrast, when he is sad, he becomes introverted and reserved. this is gevurah, which is the lack of the spreading forth of light and influence. tiferet, on the other hand, is an intermediary conduct which includes both chesed and gevurah. now, the physical composition of the voice is affected by the emotional composition in the heart. if there is an excess of gevurah, his voice will have much fire in it and will be dry and raspy. if there is an excess of chesed, his voice will have much water in it and will be clea

he clothed them with a cloak of "leather, it says that he clothed them with a cloak of "light. this will now be explained in great detail. in order to understand this, we must explain the matter of the "shattering of the vessels (shevirat hakeilim) and their rectification (tikun. as explained, the "vessels" are the letters, and as stated in etz chaim, they shattered because of the over abundance of light, which they could not contain. the explanation of this is as follows. when one takes a very lofty idea, and attempts to explain it to a person who is incapable of grasping it, like a child, the idea will become garbled and confused in the child s mind. this is because there is "too much light" for his vessels. in contrast, when he explains this same concept to a person of equal intellect

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

the nine letters of the 52-name. as is known, the dross and shells [i.e, evil] were separated out of these [fallen] kings. therefore, there are nine other kings corresponding to them, which are composed totally of the shells and dross of the nine aforementioned, holy kings. the nine kings (i.e, the nine malchut fs of tohu) are extremely volatile, as is everything in that world because the amount of light is out of proportion with the capacity of the vessels to hold it. but everything in tohu is still in the realm of holiness. only when the vessels of tohu break and their gshards h descend into the lower worlds do they exist as almost lifeless gshells h.pockets of fallen consciousness possessing no holiness other than a tiny spark of tohu-light embedded deep with each one to keep it in exi

in the expression ghe was entirely [covered] with a cloak [aderet] of hair. h4 when the vessel is pierced and the light issues forth as a hair, this is the cloak. the word adir carries both the meaning of gmighty h and that of a magnificent gcloak h or gmantle, h as a symbol of royalty and power. hair is like the letter vav, and the light within it is like the letter yud, which depicts the point of light within it. the form of the letter vav represents an elongated channel, similar to a hair. the form of the letter yud symbolizes the particle of light (photon) that issues via the hair. the beard of arich anpin extends down to its navel, which is opposite the head of z feir anpin. the navel demarcates the division of the torso into its upper two thirds and its lower third. the topmost part

he supernal light to her via yesod. this [king, in contrast] comes to channel the light for himself, and prevent her from receiving it. 1 genesis 36:31-39; cf. 1 chronicles 1:43-51. 2 leviticus 20:17. 3 isaiah 16:5. 4 song of songs 2:6, 8:3. the arizal on parashat vayishlach (5) 178 [another indication that chusham is associated with chesed is that] the light of chesed is divided into five states of light [corresponding to the five times glight h is] mentioned in the verse[s describing the creation of light on the first day of creation, beginning with] gand there was light. h5 the word for gfive h [chameish, written backwards, spells chusham. these five states of light are the five states of chesed, which we have discussed on previous occasions. the fact that chusham is five backwards indi

ue the pure oil that shines on the menorah, i.e, malchut. this is the mystical meaning of the verse, gthere is one who distributes yet adds more. h7 our sages explained this verse to refer to charity.8 but it may be explained as referring to our context as well, because the [sefirah] that gives gcharity h to nukva is called gthe righteous, h and this process makes her righteous, as well. transfer of light from z feir anpin to nukva may be considered a form of charity. the word for gcharity h is tzedakah, which literally means grighteousness, h and the chief appellation for yesod is tzadik, meaning gthe righteous one. h the feminine form of the adjective grighteous h [tzedek] is the same as the noun grighteousness h [tzedakah. now, the righteous one gdistributes, h meaning that he divides a

s me that my will has been performed. h9 here, the mystical explanation of this phrase is given, in which we see how the sacrifice travels upward through the four worlds. world consciousness aspect of sacrifice atzilut divinity divine revelation beriah intellect divine satisfaction yetzirah emotion fragrance asiyah action consumption by fire all these aspects are necessary. know, that when sparks of light [from the world of tohu] fell into the realm of evil, some fell into the inanimate kingdom, some into the vegetable kingdom, some into the inarticulate animal kingdom, and some into the articulate animal kingdom. thus, our sages state that gthere is no blade of grass [below] that does not have its spiritual angel above it, which activates its growth. h10 this refers to the sparks that fel

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e incorporated into one's daily practice of the middle pillar technique: i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing in its wings! all of these are beautiful and their eloquence lingers with deep feeling in my memory. in one's private spiritual work, a place could be found for many of them. as one progresses in the path of light, they take on more significance and radiance, tending to evoke higher states of consciousness. i should like to add a little more to the general counsel of this all-important portal document if the student has not recentlv brushed uv on his or her anatomv and physiology, the essentials df which are absilutely necessary parts of the intellgctua1 armamentarium of a well-educated verson. i s

again in a later place in order to extend the significance of the meanings derived from the analysis. this breakdown, though not getting us very far, is nonetheless highly suggestive. elementary astrology will extend the meaning a little. virgo represents the virginal sign of nature itself. scorpio is the sign of death and transformation; sex is involved here as well. sol, the sun, is the source of light and life to all on earth; it is the centre of our solar system. all the so-called resurrection gods are known to be solar connected. the sun was thought to die every winter when vegetation perished and the earth became cold and barren. every spring, when the sun returned, green life was restored to the earth. in various of the grade rituals as well as the elementary knowledge lectures of

equivalent of this formula is found in the fama fraternatitas, one of the original three classical rosicrucian documents. ex deo nascimur. in jesu morirnur. per spiritus sanctus reviviscimus "from god are we born. in christ we die. we are revived by the holy spirit" nor is this all. if we take 'lvx' as symbols of roman numerals, we have 65. this number, therefore, attains the symbolic equivalent of light, gnosis and illumination. the adeptus minor obligation imposed on the candidate during the ritual initiation, obligates him, as already demonstrated, to aspire and work and practise so that by enlightenment he may one day "become more than human" this is the qabalistic philosophy summarized in the statement that the adept seeks to unite himself to his higher soul or his higher self, symbo

, or moving as a field of experience, within serial time no. 2. so far as concerns the suvernals, for these are the ideas which must vrincivallv interest us, the qabalah teaches us that they comprise an abstract impersinal phnciple. that is, it is explained as an exalted condition of consciousness rather than of substance; an essenceor spirit whichis everywhere and at all times expressed in terms of light. in one sense, and from a comparative point of view, it may help our understanding if we imagine it to have certain similarities to what our leading analytical psychologists call the collective unconscious. introduction 21 though wholly impersonal in themselves and without characteristics that are readily understandable to the ordinary mind, the supemals are, to all <29> intents and purpo

ltar, the three principal officers form about the candidate a triad, representing in symbolic formation again the supernal clear light of the void, and this also is represented by the number of the circumambulations about the confines of the temple. the white cord bound thrice about the waist has reference to the same set of ideas. even upon the altar of the temple are symbols indicating the rise of light. a red calvary cross of six squares as symbolic of harmony and equilibrium is placed above a white triangle -the emblem of the golden dawn. they form the symbol of the supernal sephiroth which are the dynamic life and root of all things, while in man they constitute that triad of spiritual faculties which is the intrinsically pure essence of mind. hence the triangle is a fitting emblem of

REGARDIE TALISMANS

eviously done similar things. for example, if i were an electrical engineer, under contract to build a new power station to provide light and power for a new village to be erected adjacent to an atomic installation, and needed inspiration to deal adequately with this project, i might construct a solar talisman. since the structure would provide light, the talismanic ruler could well be the source of light and life to the earch, the sun. an appropriate biblical verse for inscription around the outer margin of one side of the talisman could be: and god said, let there be light. and there was light! the literary recording in the bible of this prehistoric event provides justification and hope that an event modeled on the pattern of this earlier one may well be repeated, on request, as it were

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

n atmosphere of heavenly music, his soul keepingharmony with the yearnings of his intellect.the earnest wish of the rosicrucians was to pass through with world unnoticed and unchallenged,but ever prepared for exalted action when in their power, without a revelation of who they are.now, frater zelator, having passed through the ceremonies required by our ordinance, and havingknelt before the altar of light, you are permitted to join in the mystic labours of this grade.this privilege is conferred only upon discreet and worthy men to whom the revelations oftheosophy and hermetic science may be safely confided. in our ceremony you may have noticed asimilarity to certain rite practised in the ancient mysteries. it is thus that we hope to lead the sincereaspirant to the lofty realms of intellect

the birth of knowledge, the expansion of the intellect, the dawn of new light upon thespirit, that you may be enabled to receive and comprehend a new existence which unfolds, as weapproach the presence of the omniscient. therefore, the successive instruction that has been givenby the four ancients, in compliance with their duty, is intended to open to your mind a greatercomprehension of the power of light, flame or fire in its several divisions as natural, symbolical,celestial and divine fire. all this is to prepare you for the chemical and hermetic instruction, whichyou are to receive from the alchemic philosophers in their secret laboratory. to them is entrustedthe developing of much mysterious knowledge, and to them we are about to commit you, with theinjunction to bear this rose and cr

in this and congenial studies by being an activeparticipant you are entitled to rank as practicus.2nd alchemist:in continuation of your late instruction received from the four ancients, let me speak of our practicalexperience in this laboratory. your attention was drawn to the various phases of fire. weexemplify, that fire disjoints and unhinges all classes of matter, dark metals run like waters of light,the demons are conjured out of the minerals, and they are shown as angels white. by fire we lay ourhands upon the solids, part them, powder them, melt them, fine them, drive them out to delicate andrituals of the societas rosicrucianis in angliapracticus30 impalpable texture; firing them into cloud, mist, gas, into nothing. men of science cannot tell. uswhat is fire, but simply say, it is

ay ourhands upon the solids, part them, powder them, melt them, fine them, drive them out to delicate andrituals of the societas rosicrucianis in angliapracticus30 impalpable texture; firing them into cloud, mist, gas, into nothing. men of science cannot tell. uswhat is fire, but simply say, it is a phenomenon; they cannot tell whence it comes, or whither itgoeth. they tell us it is the evolution of light and hear in the combustion of bodies.conductor:what knowledge can you impart upon the effect of the fire element upon the production of preciousmetals?3rd alchemist:we may advise you, that gold and silver are the chief metals of the alchemists, and the two chiefmystic symbols of the rosicrucians. fire, light, vitality exists in everything, metal, stone and timber,when the 'life' of which

fomalhaut lead forth the heavenly train.the conductor, practicus and torch b. approach the 2nd sign (2nd herald) and thus halt at pisces.two tapers have been lighted in front of 2nd herald, just as the above were leaving the medallist; thetaper of the medallist is left burning.2nd herald, 2nd sign: with god, all is as day; with man night savoureth of mortality. we tend toward the day,the morning of light, and the darkness of error and unbelief are passing away. the divine lux isforeshadowed, for there was light before the sun. as the waters descend upon the earth, and lifeshall be given to pisces, the fishes, so all nature prepares for the reception of the seed. from thewomb of darkness and despair, loving nature prepares for the bursting forth of life: and numberlessstarlets shall wake i

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

in philosophy, certitude purged from any alloy of error; in the domain of religion or the infinite, absolute truth indicated by analogy: such are the first necessities of true science, and magic only can impart these to its adepts. but you, before all things, who are you, thus taking this work in your hands and proposing to read it? on the pediment of a temple consecrated by antiquity to the god of light was an inscription of two words: know thyself. i impress the same counsel on every man when he seeks to approach science. magic, which the men of old denominated the sanctum regnum, the holy kingdom, or kingdom of god, regnum dei, exists only for kings and for priests. are you priests? are you kings? the priesthood of magic is not a vulgar priesthood, and its royalty enters not into compe

ceticism are borrowed from the initiations of the ancient mysteries; they have ceased because those qualified for initiation, no longer finding initiators, and the leaders of conscience becoming in the lapse of time as uninstructed as the vulgar, the blind have grown weary of following the blind, and no one has cared to pass through ordeals the end of which was only in doubt and despair: the path of light was lost. to succeed in performing something we must know that which it is proposed to do, or at least must have faith in someone who does know it. but shall i stake my life on a venture, or follow someone at chance who himself cannot see where he is going? we must not set out rashly along the path of the transcendental sciences, but, once started, we must reach the end or perish. to doub

m their sufferings; but the courage of the majority fails before this ordeal, which seems to them a second death more appalling than the first, and so they remain in hell, which is rightly and actually eternal; but souls are never precipitated nor even retained despite themselves therein. 16 the doctrine of transcendental magic the three worlds correspond together by means of the thirty-two paths of light, which are as steps of a sacred ladder. every true thought corresponds 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 th

that of nothingness is denied. affirmation as word produces affirmation as realization or incarnation of the word, and each of these affirmations corresponds to the denial of its opposite. thus, in the opinion of the kabalists, the name of the demon or of evil is composed of the same letters as the name of god or goodness, but spelt backwards. this evil is the lost reflection or imperfect mirage of light in shadow. but all which exists, whether of good or evil, of light or darkness, exists and manifests by the tetrad. the affirmation of unity supposes the number four, unless it turns in unity itself as in a vicious circle. so also the triad, as we have observed already, is explained by the duad and resolved by the tetrad, which is the squared unity of even numbers and the quadrangular bas

also the triad, as we have observed already, is explained by the duad and resolved by the tetrad, which is the squared unity of even numbers and the quadrangular base of the cube, regarded as unity of construction, solidity and measure. the kabalistic tetragram, jodheva, expresses god in humanity and humanity in god. the four astronomical cardinal points are, relatively to us, the yea and the nay of light east and west and the yea and nay of warmth south and north. as we have said already, according to the sole dogma of the kabalah, that which is in visible nature reveals that which is in the domain of invisible nature, or secondary causes are in strict proportion and analogous to the manifestations of the first cause. so is this first cause revealed invariably by the cross that unity made

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

ions. the fixed star is beautiful, radiant and calm; she drinks the celestial perfumes and gazes with love 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

ssion 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 trailing a long conflagration behind; the stars pale at her approach; constellate flocks, pasturing on flowers of light in the vast meadows of the sky, seem to flee before her terrible breath. the grand council of spheres assembles, and there is universal consternation; at length the loveliest of the fixed stars is commissioned to speak in the name of all the firmament and offer peace to the headlong vagabond. gmy sister, h she thus commences, gwhy dost thou disturb the harmony of the spheres? what evil ha

h says the book of job, gwhen the sons of god came to present them selves before the lord, and satan came also among them. and the lord said unto satan: ewhence comest thou? f then satan answered the lord, and said: efrom going to and fro in the earth, and from walking up and down in it. f h a gnostic gospel, discovered in the east by a learned traveller of our acquaintance, explains the genesis of light to the profit of lucifer, as follows: gself-conscious truth is living thought. truth is thought as it is in itself, and formulated thought is speech. when eternal thought desired a form, it said: elet there be light. f now, this thought which speaks is the word, and the word said: elet there be light, f because the word itself is the light of minds. the untreated 4 the ritual of transcend

ble polarization. thus, the word employed by moses, read kabalistically, gives the description and definition of that magical universal agent, represented in all theogonies by the serpent; to this agent the hebrews applied the name of od when it manifested its active force, of ob when it exhibited its passive force, and of aour when it revealed itself wholly in its equilibrated power, as producer of light in heaven and gold among metals. it is therefore that old serpent which encircles the world and places its devouring head beneath the foot of a virgin, the type of initiation .that virgin who presents a little new-born child to the adoration of three magi and 6 the ritual of transcendental magic receives from them, in exchange for this favour, gold, myrrh and frankincense. so does doctrin

priests and kings, and the saviour's advent was proclaimed to them by a star. this star was the magical pentagram, having a sacred letter at each point. it is the symbol of intelligence which rules by unity of force over the four elementary potencies; it is the pentagram of the magi, the blazing star of the children of hiram, the prototype of equilibrated light. towards each of its points a beam of light ascends, and from each a beam goes forth; it represents the grand and supreme athanor of nature, which is the body of man. the magnetic influence issues in two rays from the head, from either hand and either foot. the positive ray is balanced by the negative. the head corresponds with the two feet, each hand with a hand and foot, each of the two feet with the head and one hand. this rulin

ROBERT KIRK WALKER BETWEEN WORLDS

h arms more perfect and opportunity restored to the flower of intelligence of becoming once more the masters of all destinies, by providing true priests and great kings for the world to come! here ends the ritual of transcendental maunrobert kirk- walker between worlds(pages vi-xiv) flip to page# vi the jackman's song by ben jonson the faiery beame upon you, the starres to glister on you; a moone of light in the noone of night, till the fire-drake hath o're-gone you. the wheele of fortune guide you, the boy with the bow beside you, runne aye in the way, till the bird of day, and the luckyer lot betide you. vii acknowledgments this new edition of the secret commonwealth comes many years after i first read, in childhood, the incomplete edition prepared by andrew lang and published in the las

has written extensively upon such subjects, by three centuries. kirk does not, however, consider genetic inheritance to be the sole means by which the sight is acquired, for he describes initiatory techniques connected to it, one of which seems to be for acquiring the sight permanently (pages 32-33) and another for a temporary experience of it (page 33. he also makes some comments upon the nature of light, and a higher order or octave of light connected to seership (pages 34-35. this octave theory is a perennial concept, with parallels in a number of magical and philosophical texts from ancient egypt, plato and the neoplatonic writers, and kabbalistic and renaissance hermetic philosophers. we may also find it in a number of sources such as john dee's hieroglyphic monad and other writings

[of] what they did in the spacious the secret commonwealth 37 [fairy] house she lodged in, until she anointed one of her eyes with a certain unction [that is, ointment] that was by her, which they [the fairies] perceiving [this anointing] to have acquainted her with their actions, they fanned her blind of that eye with a puff of their breath [but before they blinded her] she found the place full of light without any fountain or lamp from whence it did spring. this person lived in the country [region] next to that of my last residence, and might furnish matter of dispute among casuists, whether, if her husband had been [re]married in the interim of her two years' absence [in fairyland] he would have been obliged to divorce the second spouse at the return of the first. there is an art appar

time, by being transmuted through so many mouths; and it is not easy to reconcile them all to good sense, or [give] a meaning proper for the designed conveyance [of benefit. besides that they are used by many of bad conversations, and who do not understand much of what they utter [all of] which makes others to suspect that the good words and the spells are but the policy of the counterfeit angel of light to lead on the unwary to his lure, and that they being intended only as a watchword and sign of the compact with his followers, he [lucifer] is not scared to hear so many pious phrases [which are] wanting the [proper] understanding and affection, which is the life of all [prayers. especially since he was prompt enough to adduce scriptural words to our saviour himself [as] in matthew 4:3

:03 am] robert kirk- walker between worlds(pages 82-91 (similar in many ways to that of the youthful or mad merlin or to the search for mabon in khllwch and olwen in the mabinogion, or the tragic myth of balder in norse legend. in these tales, the interaction of all life is shown through orders of animals and other entities, all of which depend upon a central figure, usually a divine son or child of light. the cyclical nature of these myths is frequently connected to the seasons of the year, and there are firm analogies or reflections of the cycles of birth, life, death, and rebirth of the mortal world, but extending into, or rather depending on or reflecting from, other mythic dimensions. page 27 they are said to have aristocratic rulers and laws, but no discernible religion. they disappe

RUBY TABLET OF SET

asurements of motion as measured by that objective center.(3 [that center may be the center of the universe by volume, by mass, or by gravitational pull] all matter and material environments have temperature, ranging from absolute cold (zero degrees kelvin) to absolute hot (that plasma in which the particles are moving at the absolute limit of velocity, expected by most scientists to be the speed of light. hierarchy: because temperature is a measure of the motion of the component particles of an object or environment, we classify temperature as being lower in the hierarchy than velocity. all material objects are in a gravity well. the center of that gravity well is the absolute limit of down- all directions are up from there. the multidimensional surface where another gravity well's influe

with just east and west, we would assign a classification of bipolarity here, without hesitation. but when thinking about polarity, we began to wonder whether north- south/east- west might be a workable example of quadripolar opposites. an environment (or an object itself) may have various quantities of wet matter, or various qualities of wetness itself. an environment may have various quantities of light waves of various frequencies and amplitudes. an object may be generating or reflecting light waves. 1a3b4a direction: east- west n? b i 1a3b5 liquidity: wet- dry b 1 o i 1a3b6 light- dark b 1 o i 1a3b7 direction: front- back b 2 b i given either an object with a front, or a direction in which motion is taking place (forward/backward, then these directions are identifiable and opposite. if

just as well automatically. the important thing is to be sufficiently aware and awake to discern to which category a block of operations belongs, and then to route it accordingly. there are also some exciting implications concerning mind travel. the intellect simply cannot keep up with the other centers. let's postulate the speed of thought as electromagnetic in nature, hence limited by the speed of light. this isn't necessarily the right figure, but it will give us something with which to work; and it is the relationship that is important. thus a mental/magical journey of 3.5 light-years' distance would take at least 3.5 years on the explicitly intellectual level, just over one hour on the instinctive (trained) level, and 1/8 second on the emotional level. this would give the emotional ce

ves. they have it by virtue of their generation. they must take hold on this means, and use it to achieve their escape from their cosmic prison and find freedom in the pleroma. 1. the myth of pistis sophia "in the beginning she (pistis sophia) was in the thirteenth aeon with her companion aeons. by order of the first mystery, she gazed into the height and saw the light of the veil of the treasure of light, and desired to ascend into that glorious realm, but could not. she ceased to do the mystery of the thirteenth aeon and ever sang hymns to the light she had seen. hereupon the rulers in the twelve aeons below hated her, because she had ceased to do their mystery- the mystery of intercourse or sexual union- and desired to go into the height and be above them all" it may be remarked that th

hing to so with those of the biblical melchisedec or the persian zoroaster! only the mere names were borrowed by the gnostic. 2. the mystery of the first mystery "but he who shall have received the complete mystery of the first mystery of the ineffable, that is to say, the twelve mysteries of the first mystery, one after another. shall have the power of exploring all the orders of the inheritance of light, of exploring from without within, from within without, from above below, and from below above, from the height to the depth, and from the depth to the height, from the length to the breadth, and from the breadth to the length; in a word, he shall have the power of exploring all the regions of the inheritances of light, and he shall have the power of remaining in the region which he shall

SABBATIC KABALA OF THE CROOKED PATH

n as the mounting points of corporeal form. the formulae can be summed up in the following: i+ will+ desire+ belief= result. some of you might find a strong reference in the work of the british sorcerer austin osman spare through this formulae and the importance of spare in the sabbatic current is vast. these five points can be summed up as the entering into the void, the application of the bindu of light, the emanation of the bindus rays leading to the sensory capturation of the being called forth culminating with the absorption in silence of the force in action that has been compelled through signs and rituals set forth in the void. there should also be said that this essay is solely a reflection of personal quality upon the matters set forth in this excellent grimoire of the arte and is

connected with the sun and the head. this cell speaks of the integration of the infernal lust in the building of the magus. the apples of eden has been eaten and the serpent is glowing in its gnostic rain of golden and moon-like jewels. it s hue ready to shine forever upon the path of the crooked way. the importance of the oracle is clearly understood in the light of the serpent being the bringer of light and the head being the sun it self. this is the joining of the great inner sage with its great afflatus in the outer that is responsible for the growth of the mage. in this cell the watchers are really watching in the guise of the elder gods and the oracular states are fostered through the dreaming state. cell 9 being the aat of the 10th and 21st letters of the sacred alphabet beware! the

SALMANRUSHDIE THESATANICVERSES

of them, father son mistress, towards a blue velour-covered button-backed chesterfield sofa, upon which she arranged her body as sensually as any movie starlet, even though she was a woman well advanced in years. no sooner had kasturba completed her shocking entrance than changez skipped past his son and planted himself beside the erstwhile ayah. zeeny vakil, her eyes sparkling with scandalpoints of light, hissed at chamcha "close your mouth, dear. it looks bad" and in the doorway, the bearer vallabh, pushing a drinks trolley, watched unemotionally while his employer of many long years placed an arm around his uncomplaining wife. when the progenitor, the creator is revealed as satanic, the child will frequently grow prim. chamcha heard himself inquire "and my stepmother, father dear? she i

and now gibreel, who has been hovering-above-looking-down, feels a confusion _who am i, in these moments it begins to seem that the archangel is actually _inside the prophet, i am the dragging in the gut, i am the angel being extruded from the sleeper's navel, i emerge, gibreel farishta, while my other self, mahound, lies _listening, entranced, i am bound to him, navel to navel, by a shining cord of light, not possible to say which of us is dreaming the other. we flow in both directions along the umbilical cord. today, as well as the overwhelming intensity of mahound, gibreel feels his despair: his doubts. also, that he is in great need, but gibreel still doesn't know his lines. he listens to the listening-which-is-also-an-asking. mahound asks: they were shown miracles but they didn't beli

ent by the non--appearance, in his persecuting visions, of the one who is supposed to have the answers _he_ never turns up, the one who kept away when i was dying, when i needed needed him. the one it's all about, allah lshvar god. absent as ever while we writhe and suffer in his name. the supreme being keeps away; what keeps returning is this scene, the entranced prophet, the extrusion, the cord of light, and then gibreel in his dual role is both above-looking-down and below-staring-up. and both of them scared out of their minds by the transcendence of it. gibreel feels paralysed by the presence of the prophet, by his greatness, thinks i can't make a sound i'd seem such a goddamn fool. hamza's advice: never show your fear: archangels need such advice as well as water-carriers. an archange

der these people grow hearts of bloody ice" then, however, the pure delight of being surrounded by such a quantity of snow quite overcame his first cynicism- for he was a tropical man- and he started capering about, saturnine and soggy, making snowballs and hurling them at his prone companion, envisioning a snowman, and singing a wild, swooping rendition of the carol "jingle bells. the first hint of light was in the sky, and on this cosy sea-coast danced lucifer, the morning's star. his breath, it should be mentioned, had somehow or other wholly ceased to smell "come on, baby" cried invincible gibreel, in whose behaviour the reader may, not unreasonably, perceive the delirious, dislocating effects of his recent fall "rise "n" shine! let's take this place by storm" turning his back on the s

was spinning, and for a moment she lost her ability to distinguish between _then_ and _now, in her consternation she began to say put out that light, don't you know there's a blackout, you'll be having jerry down on us if you carry on so "i'm raving" she realized disgustedly, and banged the tip of her stick into her doormat. whereupon, as if by magic, policemen materialized in the dazzling circle of light. it turned out that somebody had reported a suspicious person on the beach, remember when they used to come in fishingboats, the illegals, and thanks to that single anonymous telephone call there were now fifty-seven uniformed constables combing the beach, their flashlights swinging crazily in the dark, constables from as far away as hastings eastbourne bexhill-upon-sea, even a deputation

SATANGEL

it is micha-el who appeared to moses in the midst of the burning bush. he appears again in the burial scene where he disputes with satan the possession of the old patriarch s corpse. in one account micha-el is said to have single handedly annihilated a hundred and eighty-five thousand men from the army of sennercherib, the assyrian king who threatened jerusalem in 701 b.c. in the war of the sons of light against the sons of darkness, which is one of the dead sea scrolls, he is named as the prince of light, who leads a host against belial. in this role he is the viceroy of heaven, which was also the title of lucifer before the fall. there are muslim traditions which describe micha-el as possessing wings the colour of green emerald k covered with saffron hairs, each of them containing a mil

d of inquisition of the celestial beings. he was later reinstated. sari-el also known as suri-el, suriy-el, zerachi-el and sarqu-el, his name translates as god s command. according to enoch, sariel is responsible for the fate of those angels who transgress the laws. with the self contradiction typical of all theologians he also lists him as one of the fallen angels, whilst in the wars of the sons of light against the sons of darkness his name appears on the shields of a unit of the forces of light. he is often identified as one of the angels of death, and as the angel who gave knowledge to moses. ragu-el friend of god, also called rasu-il, rufa-el, akrasi-el. according to enoch this is the angel who takes vengeance upon the world of the luminaries, i.e. who watches over and polices the beh

genesis 6, where the grigori or watchers descend. since, according to official doctrine of the time, angels are sexless and unable to reproduce, such an explanation was required. early commentators claim that nine tenths of the watchers descended, although later these numbers were reversed when it was realised that such a claim gave considerably more force to the sons of darkness than to the sons of light..and the angels, the children of heaven, saw and lusted after them and said to one another: come let us choose wives from amongst 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 o

lf who slays the first born of egypt, sends plagues and famine, strikes down with lightning, and demands of abraham that he sacrifice his first born son. the idea of a separate evil only gradually arrives from the 2nd century b.c. the dilemma of evil created a paradoxical tension between the essentially monist concept of a single divinity underlying existence and the dualistic principle of a lord of light and a lord of darkness. whilst the rabbis have extricated judaism from these early conflicts, the modern christian church remains befuddled by the confusion arising from these two essentially contradictory concepts. standing in the centre of the ensuing maelstrom is none other than the dark one himself. the idea of a devil does not appear in the old testament. rather, we find ha-satan, th

i spawn of lilith, one of four classes of spirits, the others being mazziqin, ruachin, and shedim. lilith (aramaic. mother of the lilim and all succubi, nocturnal sexual vampire, mother of *cain, first wife of adam. the screech owl (isiah 34:14. whose cult spread from palestine to greece, where she merged with hekate. originally a babylonian goddess lilitu, or ardat-lilil. lucifer (latin, bringer of light. the rebel angel who was cast from heaven (isiah 14:12. certain gnostic sects regard lucifer as a divine power in his own right, and the witches recognise him as the initiator and bringer of illumination. in etruscan gypsy lore he is the father of aradia and consort of diana. it is this godform that became the emperor of hell (grimorium verum. roman god of the morning star (venus. lucifti

SATANIC BIBLE

ch lies for truth and truth for lies, for they are an abomination! 12. thrice cursed are the weak whose insecurity makes them vile, for they shall serve and suffer! 13. the angel of self-deceit is camped in the souls of the "righteous- the eternal flame of power through joy dwelleth within the flesh of the satanist (air) the book of lucifer the enlightenment the roman god, lucifer, was the bearer of light, the spirit of the air, the personification of enlightenment. in christian mythology he became synonymous with evil, which was only to have been expected from a religion whose very existence is perpetuated by clouded definitions and bogus values! it is time to set the record straight. false moralisms and occult inaccuracies must be corrected. entertaining as they might be, most stories an

ave catalogued some of the names of devils in their lists of demons, as might be expected, but the roster which follows contains the names and origins of the gods and goddesses called upon, which make up a large part of the occupancy of the royal palace of hell: the four crown princes of hell satan (hebrew) adversary, opposite, accuser, lord of fire, the inferno, the south lucifer (roman) bringer of light, enlightenment, the air, the morning star, the east belial (hebrew) without a master, baseness of the earth, independence, the north leviathan (hebrew) the serpent out of the deeps, the sea, the west the infernal names abaddon (hebrew) the destroyer adramelech- samarian devil ahpuch- mayan devil ahriman- mazdean devil amon- egyptian ram-headed god of life and reproduction apollyon- greek

raic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out "leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star. the symbol of baphomet is placed on the wall above the altar. candles the candles used in satanic ritual represent the light of lucifer- the bearer of light, enlightenment, the living flame, burning desire, and the flames of the pit. only black and white candles are to be used in satanic ritual. never use more than one white candle; but as many black candles as are required to illuminate the ritual chamber may be used. at least one black candle is placed to the left of the altar, representing the powers of darkness and the left-hand path. oth

SATANIC RITUALS

ile his name. o infernal majesty, condemn him to the pit, evermore to suffer in perpetual anguish. bring thy wrath upon him, o prince of darkness, and rend him that he may 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

r of his creation. raise thy right hand in the sign of the horns and receive this, thine oath: thou, who have forsworn the divine mindlessness, do proclaim the majesty of thine own being amongst the marvels of the universe. thou rejecteth oblivion of self, and accepteth the pleasure and pain of unique existence. thou art returned from death to life, and declareth thy friendship with lucifer, lord of light, who is exalted as satan. thou receiveth the sigil of baphomet and embraceth the black flame of cherished enlightenment. thou hath assumed this infernal commitment of thine own volition, without let or hindrance: this act being done without coercion and of thine own desire and according to thy will [priest faces initiate and, with sword in hand, describes with its point an inverted pentag

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

pagan times, a time of celebration, since it falls close to the winter solstice, the shortest day in the year. for the ancients, this was a turning point in the year, signaling the lengthening of days and the return of the sun. prehistoric tribes and clans throughout europe constructed sophisticated and enormous rock timepieces in the landscape, such as stonehenge in england, to measure the fall of light at the winter and summer solstices. in many cultures this all-important seasonal change has been a major festival day. in ancient egypt the god osiris was supposedly buried on the solstice. in ancient greece it was called lenaea and sacrifices were made, while in ancient rome the saturnalia was a week-long celebration that managed to blend all manner of earlier pagan celebrations from acr

n the solstice. in ancient greece it was called lenaea and sacrifices were made, while in ancient rome the saturnalia was a week-long celebration that managed to blend all manner of earlier pagan celebrations from across europe into one. judaism has the eight-day festival hanukkah, and zoroastrianism gave modern iran shabe-yalda, which celebrates the rebirth of the sun. the concept of the rebirth of light or the coming of longer days and the sun was a powerful symbol. the appropriation of the winter solstice for the christian celebration of christmas was a valuable development in the spreading of that religion. world religions: almanac 15 what is religion? development of the universe scientists do not say how the universe and everything in it was initially created. such separate spheres of

made at family shrines and altars, and the family visits the graves of their ancestors. this festival takes place in september or october. confucians also celebrate the chinese new year, usually in february. this several-day-long festival involves dance, costumes, and feasts. it is a highlight of the confucian year. the dragon dance is held on the first day of the year, and represents the return of light, or of positive yang energy. dragon dances can be performed on a stage or as part of a procession world religions: almanac 167 confucianism is confucianism a religion? confucius had little to say about gods or spirituality. in the analects, confucius, responding to a question about how one should serve the dead and the gods, said, you are not able to serve man. how can you serve the spiri

orm a procession through the town and call on the three pure ones to attend their ritual. a yellow banner is placed outside the temple to attract the attention of the gods. priests sing and dance at such offerings, providing gifts such as tea, candles, or fruit to summon the gods. ceremonies may include the division of the lamps, in which candles are lit in a darkened temple to signify the coming of light to the world. such rituals may last for as long as three days, accompanied by fireworks, chanting, and music. priests may also perform occasional rituals of exorcism, driving out evil spirits. such exorcisms can be done in homes or even outdoor spaces where it is thought evil spirits dwell. priests use a variety of religious tools, including flags printed with scripture, blessed water, in

alance was an important principle. they felt that the gods helped humans to establish a balance between the forces of nature and the forces of law and reason. the romans, however, were more interested in raw power than in balance. rome incorporated other foreign gods into its pantheon. among these were the goddess cybele from the city of pessinus in asia minor, and mithra, the ancient persian god of light and wisdom. mithra offered the promise of individual salvation through the belief in the immortality of the soul. a mystery cult, mithraism, grew up around this imported god. basic beliefs: greco-roman religion greek religion was dominated by the olympian gods, who made their home on mount olympus in northern greece. even though most sources say there were twelve gods living on mount olym

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

and there is no god but the one god time of fulfillment eagle with six wings. the way of life is above to the wise, so that you shun the hell beneath. prov. 15, 24. the tree of good and evil knowledge there is one tree bearing two kinds of fruits. its name is the tree of the knowledge of good and evil. like its name, are its fruits: namely, good and bad fruits of life and death, of love and hate, of light and darkness. this tree was put before adam, and even if he had in his innocence the liberty to look upon it as a tree of god's wonders. god's prohibition did not allow him to place his desire in it and eat of it, but threatened that (if he would do so) he would die from its fruit. for this was a tree of division where good and evil battled with each other: but in a battle there can be no

reds of people moaned in vain. notice here the eternal end without beginning, the eternal revolution and circle, in eternal love, willpower and centro, whose principle reveals itself since eternity began. you will see in this the eternal nature in its seven apparitions, revealing itself in the centro of the eternal bottomless depth since eternity began. the centrum of the eternal bottomless depth of light and darkness is in the infinite inexpressible width and depth everywhere. therefore is said: the light inhabits the darkness and the darkness cannot grasp it. an eternal holy fire- an infinite god sent flame- a heavenly secret- the great indescribable spirit of fire, inexplorable in eternity. harmonious conception of the light of nature. from which you can deduce the restoration and renov

saturn: harsh, hard, cold, severe, sharp, sour, inclined to rudeness and earthliness, its desire consists out of these qualities. sun: fire or life, half in darkness, half in light, is the setting alight and the goal of separation. moon: the being, made of of the forenemaed six spiritual qualities, in which they lie bodily and in readiness, as in their coffer. jupiter: is the power from the life of light, in it is fulfilled god's word of the cognition, sound, call and tone. venus: light, love, fire, which burns in the oil of mercy, in which consists the heavenly life. the first and dark principium. god the father, being called a consuming fire. the other principium of light, being god's son, is one with the eternal world of light. the principium of the fire belongs to the world of the fou

irst three qualities of the first dark principii gain the upper hand, then the others are tied up around their centro and all seven are evil. then saturnus stands for avarice, mercurius for envy, mars for wrath, sol for vanity, venus for lewdness, jupiter for cunning and luna for bodily desire, which are the seven evil spirits ruling within the old human being. but when the three in the principio of light have the upper hand and are born out of the dark centro, so that they are in accordance with their innermost depths of light, which is the new birth in man, all seven are good, and then saturnius stands for compassion, mercurius for doing good, mars for gentleness, sol for humility, venus for chastity, jupiter for wisdom, and luna for christ's flesh or body. the hermetic philosophy i attr

SEPHER HA BAHIR

mother? he replied, you cannot see her now. they said, let her be blessed wherever she is. 132. what is the meaning of from his place? this indicates that none know his place. this is like a royal princess who came from a far place. people did not know her origin, but they saw that she was a woman of valour, beautiful and refined in all her ways. they said, she certainly originates from the side of light, for she illuminates the world through heer deeds. they asked her, from where are you? she replied, from my place. they said, if so, the people of your place are great. may you be blessed, and may you place be blessed. 133. is this glory of god then not one of his hosts? is it not inferior? why then do they bless it? but what is this like? a man had a beautiful garden. outside the garden

SEVEN SHADES OF SOLITUDE

and self-illumined state as gnosis absolute. all magical acts dance as seeming reflections in the mirror of the circle, but, when the mirror is recognised as being untouched and unmarked by any action, the circle is finally realised as one s own luminous and quintessential being. the hermitage of the self-beholder resides under the patronage of the draconick god named azhdeha, the ancient serpent of light, whose scales are the skin of the world, forever shimmering with the seasons of life and death. the gift of this station of the soul is knowledge, the vision of the design of power. vii) the seventh solitude is the hermitage of seth, the arch-magisterial office of one-against- all. this is the great all-oneliness: the sacred marriage that divorces all other. all outward circumstance, ever

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ing has been suppressed by those who seek power, wealth, and personal gain at the expense of their fellows. this then is a condensed version of the keys to the gnosis written in simple language as a book of concepts. it is meant for the children of the black rose as the time of upheaval nears, because the heart of the knowing must be in the hands of many before the quickening. victor of the sword of light we who carry the keys forward are considered as victors of the sword of light. we seek the power of the force and ally ourselves with it, drawing it into our very beings until our stature rises unto greatness. our task is to learn and do and teach. our reward is to be a victor of the sword of light and to inherit our portion of the all. now, why would we need a sword? does that imply that

k or do the job for them. pay attention to your thoughts as they filter through your mind. during waking hours, post a little part of yourself, a sentinel, so-to-speak, to stand guard and keep track of what is going on inside your head. then, ask your little sentinel whether your thoughts are positive or negative or beautiful or ugly. ask often, for your thoughts will change faster than the speed of light. most people find their thoughts are a mixture of black, white, and gray. now, ask your sentinel if your thoughts are balanced. ask if they are predominantly positive or mostly negative. in other words, honestly try to find out for yourself just what kind of person you are and what kind of shape you are in. you might be surprised. if you are too happy or too sad, ask why. ask why you are

consider their actions and their effects on themselves, others, and society as a whole. maintaining their whole-self balance sheet on the asset side becomes second nature, and they become stronger with each passing day. so will you "there are those who constantly fail in their purpose. of course, the question arises as to why. the answer always is that they didn't believe in themselves" the rest of light resting the mind and receiving illumination. for ten minutes each morning upon rising, and ten minutes before retiring, at night, practice the rest of light. ask the force that light and understanding be granted you this day. then, after waiting for your answer, you may ask for more specific understanding or revelation. here is one of the best ways to chip away at problems and seek answer

have to work up to in easy stages. this little ten minute period has another value: often, when we sleep our spirit leaves our physical bodies to travel about on its own business or adventure. have you ever wakened with a start or with a bad feeling as though you weren't put together quite right? this happens. the cause is most generally that yo ur spirit, probably traveling faster than the speed of light sprang back into your body and missed. often the spirit enters the body so fast that it doesn't quite align itself properly. sometimes, it even enters upside down. this jars you awake and the resulting condition is you feel like you've been on a jag or worse. holding still for a few moments allows the poor thing to right itself. should you fail to give it time to recover, you'll feel off

all day. if you do get up and still feel off, lie back down for a few more moments, and you'll feel better for it. in any case, before getting up and facing the day, take time to assess your mental and physical condition. also, take inventory of your assets so that you are prepared for any eventuality. after all, there is no sense in going off half cocked. an important aspect of the morning rest of light is that often, answers to the questions of the night before will materialize during this period. often, it takes a while to bring something up from the depths of consciousness. moreover, many times the subconscious mind reacts badly to the truth, and it takes time to find an acceptable method of delivery. that is why a valid answer will at times surface in symbols or metaphors or some oth

SIFRA DETZNIYUTHA

iathan, is an allusion to the border of the tzimtzum (circular contraction, the totality of the chayot: n, s, e, w, up, down. this serpent is also called ananta in sanskrit, and astrid in roman mythology. 33 psalms 74:14. 34 thaninim is indicated to be singular, with the letter indicating the plural form missing. 35 ezekiel 1:22. these chayot are the directional sefiroth traveling at the velocity of light in a four dimensional space-time continuum. 36 torah b reshith 1: 3. 37 avh (he) is pronounced hoo. 38 psalms 33:9, yhyv and it was. 39 the letters yhyv are transposed into y vhy. 40 in the name hvhy, the lower heh h is the shekhinah, the divine presence in the worlds of matter. in yvhy, the latter yod y is the shekhinah. 41 ezekiel 1:14. 42 torah b reshith 1:4. 43 isaiah 3:10. 44 proverb

st face--the thirteen formations of the beard in the seven formations of the skull. 151 seven formations of the skull of small face. 152 nine formations of the beard of small face. 153 five formations of the nose of small face. 154 four hidden formations of the beard of atiqa. 155 four of small face from four of vast face. 156 tree of life, see torah b reshith 3:22; ladder of jacob; kav (bk, line of light (luria. 157 the birds are the sefiroth, see 3rd mundaka 1:1, atharva veda: two birds, united always and known by the same name, closely clinging to the same tree, one of them eats the sweet fruit, the other looks without eating. seated on the same tree, the jiva moans, bewildered by his impotence, but when he beholds the other, the lord worshipped by all and his glory, he then becomes fre

SINISTER TAROT

s beyond the causal death of an individual; changing aspects of a society by significant creations and thus changing a whole race of people- fulfilling the destiny or wyrd of the ethos of a civilization. acts that inaugurate a new aeon. the causal nature that is dictated by the essence of things fate etc. xi autumn a marriage beneath the earth in elixir she washes her hands a black eagle a palace of light she becomes the snake who offers the sword to sever the arm desire- lidagon alchemy: the union of two balancing forces that, as a nexion, create change through sinister intent- the energies in action as earthed and affected by that which is re-presented by atus vi, vii and vii. xii two horses fight within a circle of trees (the sun at night) two angels laughing in a room of sacrifice two

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

leave her father, she must go herself! she crept back into the room, the anodyne seemed already to have taken benign effect; the patient's eyes were closed, and he breathed regularly, as in sleep. she stole away, threw her veil over her face, and hurried from the house. now the anodyne had not produced the effect which it appeared to have done; instead of healthful sleep, it had brought on a kind of light-headed somnolence, in which the mind, preternaturally restless, wandered about its accustomed haunts, waking up its old familiar instincts and inclinations. it was not sleep, it was not delirium; it was the dreamwakefulness which opium sometimes induces, when every nerve grows tremulously alive, and creates a corresponding activity in the frame, to which it gives a false and hectic vigour

that that spiritual music had taken shape and life, and stood before her glorious in the image it assumed. she was unconscious all the while of her own loveliness. she had thrown aside her hood and veil; her hair, somewhat disordered, fell over the ivory neck which the dress partially displayed; and as her dark eyes swam with grateful tears, and her cheek flushed with its late excitement, the god of light and music himself never, amidst his arcadian valleys, wooed, in his mortal guise, maiden or nymph more fair. zanoni gazed at her with a look in which admiration seemed not unmingled with compassion. he muttered a few words to himself, and then addressed her aloud "viola, i have saved you from a great peril; not from dishonour only, but perhaps from death. the prince di, under a weak despo

ars, with its mean events, so mysteriously familiar to thee, bright stranger! i wonder, but i do not again dare to fear thee "once the thought of him oppressed and weighed me down. as an infant that longs for the moon, my being was one vague desire for something never to be attained. now i feel rather as if to think of thee sufficed to remove every fetter from my spirit. i float in the still seas of light, and nothing seems too high for my wings, too glorious for my eyes. it was mine ignorance that made me fear thee. a knowledge that is not in books seems to breathe around thee as an atmosphere. how little have i read! how little have i learned! yet when thou art by my side, it seems as if the veil were lifted from all wisdom and all nature. i startle when i look even at the words i have w

escended and unbarred the door. zanoni entered with a light and hasty step. his horseman's cloak fitted tightly to his noble form, and his broad hat threw a gloomy shade over his commanding features. the girl followed him into the room she had just left, trembling and blushing deeply, and stood before him with the lamp she held shining upward on her cheek and the long hair that fell like a shower of light over the half-clad shoulders and heaving bust "viola" said zanoni, in a voice that spoke deep emotion "i am by thy side once more to save thee. not a moment is to be lost. thou must fly with me, or remain the victim of the prince di. i would have made the charge i now undertake another's; thou knowest i would, thou knowest it! but he is not worthy of thee, the cold englishman! i throw mys

bours. with but slight difficulty he imagined that he interpreted the meaning of the first sentences, and that they ran thus "to quaff the inner life, is to see the outer life: to live in defiance of time, is to live in the whole. he who discovers the elixir discovers what lies in space; for the spirit that vivifies the frame strengthens the senses. there is attraction in the elementary principle of light. in the lamps of rosicrucius the fire is the pure elementary principle. kindle the lamps while thou openst the vessel that contains the elixir, and the light attracts towards thee those beings whose life is that light. beware of fear. fear is the deadliest enemy to knowledge" here the ciphers changed their character, and became incomprehensible. but had he not read enough? did not the las

SIR WALLIS BUDGE EGYPTIAN MAGIC

, my mother isis, i am unswathed, and i see. i am one of those who are unswathed and who see the god seb" this amulet is very rare, and appears to have been the expression of beliefs which grew up in the period of the xxvith dynasty, about b.c. 550. 8. the amulet of the papyrus sceptre, this amulet was intended to give the deceased vigour and renewal of youth; it was made of mother-of-emerald, or of light green or blue porcelain, and, when the words of the clixth chapter of the book of the dead had been recited over it, it was placed on his neck on the day of the funeral. in the xxvith dynasty and later it seems as if the amulet represented the power of isis, who derived it from her father, the husband of renenet, the goddess of abundant harvests and food. at an earlier period, judging fro

urrent in egypt from the time of the ptolemies to the end of the roman period, but from about b.c. 150 to a.d. 200 the papyri exhibit traces of the influence of greek, hebrew, and syrian philosophers and magicians, and from a passage like the following 1 we may get a proof of this-"i call thee, the headless one, that didst create earth and heaven, that didst create night and day, thee the creator of light and darkness. thou art osoronnophris, whom no man hath seen at any time; thou art iabas, thou art iapos, thou hast distinguished the just and the unjust, thou didst make female and male, thou didst produce seeds and fruits, thou didst make men to love one another and to bate one another. i am moses thy prophet, to whom thou didst commit thy mysteries, the ceremonies of israel; thou didst

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

shing straight towards you, when bang! you suddenly hit it and instantaneously go "through" into an infinite void of brilliant light, light of pure brilliant white, so bright that there is nothing else in endless space and time than light, and you plunge into it, feeling the sense of endless expansion, and seeing nothing but pure maximum brilliance. there is no feeling of your body, just pureness of light. then, slowly open your eyes, and allow the light to "melt into" your surroundings- see the ritual area you have prepared; see and know that the light you came into has turned into the setting you now find yourself in. walk towards the circle and stop at the western edge, and bow your head once to the east, and say: nunc scio tenebris lux. go into the center of the triangle, still facing

SPENSER THE CULT OF THE ALL SEEING EYE 1960

on room is 30 feet long, 18 wide at the entrance (which faces north north-east, and 9 wide at the other end. it is therefore wedgeshaped. its only entrance is through two tinted glass-paned doors outside of which stands a u.n. guard. inside the room is another guard. once through the doors, the visitor finds himself in a darkened corridor which leads to the left. the sharp transition from a world of light to one of extreme darkness forces a feeling of abrupt withdrawal from the outside world upon the senses of the visitor who walks along the corridor, reaches the inner arched entrance, turns right, and looks into the room. the room is very dimly lit. the only source of light, at first glance, is that which is reflected squarely from the gleaming upper surface of the brooding, somber altar

e outside world upon the senses of the visitor who walks along the corridor, reaches the inner arched entrance, turns right, and looks into the room. the room is very dimly lit. the only source of light, at first glance, is that which is reflected squarely from the gleaming upper surface of the brooding, somber altar in the center of the room. a special lens recessed in the ceiling focuses a beam of light on the altar from a point above and just beyond its far edge. thin lines of bluish light lap the edges of the shadow cast by the altar. the acoustical properties of the room are unique. the edges of padding material behind the paneling on the walls can be detected at the ceiling level. this absorbs sound as does the swedish-woven blue rug which covers the floor of the corridor and the bac

s a fresco which was painted originally on wet plaster one section at a time by the artist with the aid of an expert in this work brought from europe. it is set into a steel-framed narrow panel projected from the wall, behind which is an enclosed area some six inches deep which has its own light source. a small, square projector set close against the front base of the altar throws a diffused beam of light from a recessed aperture upon the surface of the mural. there are also ten hidden lights, five on each side of the room, behind the upper edges of a thin suspended ceiling which extends out over the room from the top of the mural. the 18 inch space between the two ceilings contains the light control apparatuses. the lower ceiling is wedge-shaped and separated from three walls of the inner

f this study. the leaflet reads "we all have within us a center of stillness surrounded by silence. people of many faiths will meet here, and for that reason none of the symbols to which we are accustomed in our meditation could be used "however, there are simple things which speak to us all with the same language. we have sought for such things and we believe that we have found them in the shaft of light striking the shimmering surface of solid rock "so, in the middle of the room we see a symbol of how, daily, the light of the skies gives life to the earth on which we stand, a symbol to many of us of how the light of the spirit gives life to matter "but the stone in the middle of the room has more to tell us. we may see it as an altar, empty not because there is no god, not because it is

in a world of movement and change. the block of iron ore has the weight and solidity of the everlasting. it is a reminder of that cornerstone of endurance and faith on which all human endeavor must be based "the material of the stone leads our thoughts to the necessity for choice between destruction and peace. of iron man has forged his swords, of iron he has also made his ploughshares "the shaft of light strikes the stone in a room of utter simplicity. when our eyes travel from these symbols to the front wall, they meet a simple pattern opening up the room to the harmony, freedom and balance of apace. 9 "there is an ancient [chinese] saying that the sense of a vessel is not in its shell but in the void. so it is with this room. it is for those who come here to fill the void with what they

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

iris underwent.89 it is in this way that the osiris myth takes on its deeper dimensions of meaning, becoming the paradigm of life for someone who wants to awaken eternal being within the egyptian and other eastern mysteries 89 him- or herself. osiris is torn to pieces by typhon; he is killed. the members of his body are cherished and cared for by his consort isis. after his death, he caused a ray of light to fall upon her and she bore his son horus, who then takes over the earthly tasks of osiris; he is the second, still immature osiris, but he is in process of becoming an osiris in the full sense. this true osiris is to be found in the human soul. for although the soul is to begin with connected to the transitory realm, it is destined to give birth to the eternal. humanity may therefore b

then the devil left him. the parallels could be documented at considerably greater length, all pointing in the same direction. the buddha s life comes to a sublime ending. whilst on a journey, he fell ill. he came to the river hiranya, near kusinagara, and there he lay down on a rug spread for him by his beloved disciple ananda. his body began to shine from within. he died transfigured, as a body of light, saying nothing is permanent. this death of the buddha corresponds to the transfiguration of jesus: about eight days after jesus said this, he took peter, john, and james with him and went up onto a mountain to pray. as he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. the buddha s earthly life ends at this juncture. but in the l

SYMBOLISM OF THE BANNERS

inning \yhla what man was in the beginning: q b p what god is after time: what man is after time: some of the arrangement extracted from the bembine tablet by w. w. westcott. 10 a c b c j b f l k y u x q z w h f r l k p h g i h w d e f y j l k h a l b c f k 5 11 alchemical triangles and the hexagrams b a 5 symbolism of the banner of the east the field of the banner of the east is white, the color of light and purity. the calvary cross of six squares is the number six of trapt, the yellow cross of solar gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n "the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of

rdered with gold in this instance, to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore, is the banner of the west the symbol of twilight- as it were the equation of light and darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance-point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and t

TECHNICIANS GUIDE TO THE LEFT HAND PATH

visual signal, such as when your television is not tuned to any particular station and you get all that snow on the screen, that is also called white noise. don't be confused by the word "noise. a white noise stimulus is a certain type of signal, and not simply noise. more specifically, it is a form of a time varying, random signal. an example of visual white noise would be changing the intensity of light every 50 msec to a randomly selected new intensity value. such a random sequence has the property of containing all temporal frequencies equally (within the total range being utilised) which is all that is meant by calling it "white noise. for future reference then, white noise can be either a visual or audio signal. however, for our present purposes we will deal specifically with audio w

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

as been "corrupted" by freemasonry until it reached its current form.1 decker correctly asserts that "what these men are doing is worshipping a demon god so far removed from the real god that this worship must surely defile the holiness of god and guarantee those who pronounce that name in such a ceremony a swift ride to hell."2 c.c zain, a freemason who is part of a group called "the brotherhood of light" is developer and author of an entire course on ancient masonry having to do with "the spiritual significance of masonic rituals, degrees, and symbols" zain points out that the name jahbuhlun is masonry's grand omnific word, the name of their omnipotent deity. he further shows the significance of the fact that the name jahbuhlun has nine letters and is made up of three syllables, jah, buh

y and more informatively call here the sign of the hidden hand of the men of jahbuhlun. according to duncan's the candidate presents this sign when he is approached by three sojourners from babylon. their objective: rebuild the temple of solomon in jerusalem and eventually establish a world empire of the jews. 58 codex magica in his teaching course on ancient masonry, c.c. zain of the brotherhood of light explains that the ritual for this degree requires a keen understanding of astrology. but, its performance is said to be derived from a passage in the scriptures "the sign is made" writes zain "by thrusting the hand into the bosom and again drawing it out."9 the official masonic explanation for this sign a myth intended to divert the profane from the truth is that it refers to the fourth c

r simply as the six-pointed star. the cabalists say this star represents the combined energy of good and evil becoming one force; it represents the "white jehovah and the black jehovah" it is the epitome of the "as above, so below" doctrine. as lavey put it, it represents "the third way" to the illuminati, nothing is static, everything is deceit; the force is dynamic, ever-changing, the quicksand of light that diffuses and reappears only to disappear again. dark is light and light is dark and no one can divine a difference. satan is therefore god and god is satan, and the serpent chases its own tail. forever. the invisible light this is all insanity, of course, but to the illuminist it is reason. thus, francis adams moore, in the lucis trust publication, the beacon, wrote an article entitl

s true identity in a multitude of disguises and subterfuges. he is called "the sun" the "central sun "hiram abiff" the one with the "ineffable name "ein soph" the "great architect of the universe "abaddon "mahabone" and "jahbuhlun" ostensibly the illuminati worship a pantheon, a multiplicity of gods. but, not so. these are all fronts for the elite worship of lucifer. he is their true god, the god of light. as albert pike stated in morals and dogma "doubt it not" their god is the serpent now, the bible, in isaiah 14 and revelation 12:9, identifies lucifer as "the great dragon..that old serpent, called the devil, and satan, which deceiveth the whole world" so, by whatever name you call him, the god of the illuminati and masonry is the serpent. in fact, in a bridge to light, an official textb

ts. the sign is also similar to the sign for the "due-guard" of the past master, 5th degree in the scottish rite. 304 codex magica u.s. senator kay bailey hutchinson (r-tx) is highly exalted by the elite as this photo demonstrates. the strategy of this photo, with the senator standing between two swords (symbols of authority) and two encircled sun signs (symbol of the masonic and illuminati deity of light) shows great favoritism toward this lady, especially as this bio-sketch and photo is in a major newsmagazine, newsweek (june 26, 2000. the caption reads "staying in the spotlight. if pakistan can elect a woman leader, says hutchinson, why can't the united states" judging from this staged rite, the regal doors may be about ready to open wider for senator kay bailey hutchinson. up to their

THAGIRION

e. for everyone this level is illumination. this is the sun sphere, the mental plane and here the magician meets his/her higher self or daemon who on the sephiroth takes the form of the holy guardian angel. on the qliphoth it takes the form of the totem animal. the illumination on the sephiroth is of an intellectual nature and on the qliphoth it is an illumination of the instincts. the initiation of light brings an intellectual distance to the here and now and the material while the dark initiation brings total awareness in the here and now-in the flesh and the material. the tiphereth illumination is usually reached through ascetism while the thagirion illumination is reached through sex or ecstatic dance. through the typhonian alchemy a draconian magician reaches an illumination that incl

icient in themselves, but has often been traps for many magicians. this level is only half the way. the sun sphere can in a basic terminology be called a level everything of it self. beyond is the higher divine levels, the star sphere or the transcendental plane that could be called a level more than itself. this is the goal for a draconian magician. tiphereth corresponds with the sun in the form of light, while thagirion represents the black sun. the black sun represents the sun in its inner form where it shines inside man and reveals the hidden qliphotic worlds. the ordinary sun is the outer sun that shines on the ordinary world. the black sun is the god set in the typhonian alchemy, while the ordinary sun is sets twin horus. in old norse mythology balder corresponds with the ordinary su

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

hold us in thy heart as thou utterest thy silent words of prayer, and we will flame forth from thee as a mighty whirlwind of infinite fire! 15. hearken unto our voice, o all ye brethren of us. for we are the inner government of the world, whose work is in l.v.x, that is the one light of the ageless mysteries; and know thou that our names are immortal. the universe is a symbol of our mighty forces of light; we are the secret initiators of the whole cosmos of man. in our holy order shalt thou commune with l.v.x; and so shalt thou see the nameless one, the immortal one, the mysterious godhead of supreme truth, whose wisdom is eternal and whose understanding is perfection. 16. from the great unmanifest we thunder forth as a voice of great darkness; but this darkness is the one unfathomable mys

aeons, and the aeons. hold up thy heart; then bathe it in the fire of pure joy. ah! the sun shall consume thy longing soul! and we will fortify thee with the holy aspiration to attain this: we are come so that all may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy genius. be thy soul the high altar of our eternal sacrifice of union. be thine all one with us. 19. dissolve thine all in us, who art one in truth: we are the sun in his rising! we are the star of the east! we are the lord of the aeon! hail! hail! to the child of the aeon, whose name is our life and whose spirit is our light. he is our trut

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; however, as more and more individuals are retrieved from clinical death by the miracles of modern medicine, literature describing near-death-experiences has arisen which depicts a transition into another world or dimension of consciousness wherein the deceased are met by beings of light. many of those who have returned to life after such an experience also speak of a life-review of their deeds and misdeeds from childhood to the moment of the near-death encounter. prophecy and divination the desire to foresee the future quite likely began when early humans began to perceive that they were a part of nature, subject to its limitations and laws, and that they were seemingly

e u n u s u a l a n d u n e x p l a i n e d xx introduction chapter 1 afterlife mysteries humankind s obsession with the unknown and the unexplained begins with the greatest question of all: do humans survive physical death? and if so, are they born again? the mystery of what lies on the other side of death has given birth to humankind s magic, mysticisms, religions, and all the diverse creatures of light and darkness that populate the mysterious regions in between. 1 chapter exploration how the major religions view the afterlife buddhism christianity hinduism islam judaism ancient egypt and the afterlife egyptian book of the dead osiris: death and resurrection pyramid texts individual human experience with death and the afterlife deathbed visions near-death experiences the mystery schools

ought back to life returned with an account of having stood at the edge of some vast unknown and uncharted world and having witnessed the activity of ethereal beings within. in recent decades, there have been an increasing number of welldocumented accounts of people who have been resuscitated from clinical death and returned with reports of passing through a darkened tunnel to emerge into a place of light, and therein, meeting beings of light. such near-death experiences (ndes) demonstrate the inherent desire for a conscious life beyond the grave and for an endless continuation of spiritual opportunities. this longing for an unobstructed life, for life in the fullest sense that the individual can conceive, is an essential element in the earnest desire for immortality. a belief in an afterl

ccur when the messiah comes. on that fateful day, both israel and the gentile nations will be summoned to the place of judgment by the blowing of the great shofar (ram s horn) to awaken the people from their spiritual slumber. elijah the prophet will return and set about the task of reconciling families who have become estranged. the day when the lord judges will be dark, very dark, without a ray of light (amos 5:20. those who have maintained righteous lives and kept their covenant with god will be taken to the heavenly paradise. those who have been judged as deserving of punishment for their misdeeds will be sent to gehenna, to stay there for a length of time commensurate with the seriousness of their transgressions. m delving deeper jewish publication society translation. the tanakh. new

l journeys outside of their bodies. as medical science became increasingly sophisticated and successful in terms of its ability to resuscitate those individuals who might otherwise have died from heart attacks, automobile accidents, and other physical traumas, the more men and women came forward to tell of having perceived the spirits of deceased friends and relatives, guardian angels, and beings of light that met them in a heavenly kind of place and communicated with them before returning them to their bodies. in 1983, an extensive survey conducted by george gallup, jr, found that eight million americans 5 percent of the adult population said that they had undergone a neardeath experience. a survey conducted in 1991 by dr. colin ross, associate professor of psychiatry at the university of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; however, as more and more individuals are retrieved from clinical death by the miracles of modern medicine, literature describing near-death-experiences has arisen which depicts a transition into another world or dimension of consciousness wherein the deceased are met by beings of light. many of those who have returned to life after such an experience also speak of a life-review of their deeds and misdeeds from childhood to the moment of the near-death encounter. prophecy and divination the desire to foresee the future quite likely began when early humans began to perceive that they were a part of nature, subject to its limitations and laws, and that they were seemingly

the mysterious light, known variously as spook light or ghost light to the visitors and inhabitants of the region, was officially dubbed a ufo by the u.s. air force. this alone has caused the spooksville area to be called the ufo airport. in appearance the ghost light resembles a bright lantern. often the light dims before the spectators, then bounces back over the mountains in a brilliant blaze of light. hundreds of firsthand encounters with the mysterious ghost light are on record. these accounts demonstrate actual experiences with the unknown, sometimes frightening, but always interesting. during world war ii (1939 45) the u.s. corps of engineers scoured the entire area, using the latest scientific equipment of the time. for weeks they tested caves, mineral deposits, and highway routes

970s, dr. russell targ and dr. harold puthoff conducted some of the bestknown experiments on the connections between esp senders located at a distance from the receivers of the psychic communication. the designated receiver was placed in a sealed, opaque and electrically shielded chamber, while the scientists would situate the sender in another room where he or she was subjected to bright flashes of light at regular intervals. each of the experimental subjects was connected to an electroencephalograph (eeg) machine that registered their brain-wave patterns. after a brief period of time, the receiver began to produce the same rhythmic pattern of brain waves as the sender, who was exposed to the flashing light. targ and puthoff also carried out experiments in what came to be known as remote

s were highly elastic. in the oft-cited case of the reverend bertrand, the french clergyman saw that his etheric double was attached to his physical body by a kind of elastic string. an american student of obe, sylvan muldoon, reported an elastic- like cable linking his two bodies. on many occasions, out-of-body experiencers have commented that the silver cord appeared to be luminous, like a beam of light. others state that it was not really any kind of actual physical cord, but a stream of light that continued to connect them to their physical bodies. crookall mused from his gathering of accounts of obe that the so-called silver cord corresponds to the umbilical cord in childbirth (where an old body gives birth to a new body; and if such is the case, its severance may mean death. dr. alex

lver cord. the astral body, he wrote, is mainly the emotional body and has to do with emotions, moods, and feelings. the astral body is not only linked up with the physical body through the solar plexus, but also linked up with the etheric body through vibrations passing from it through the physical body between the eyes to the top of the etheric body. cannon compared the etheric body to a streak of light running down the front of the 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 mysteries of the mind 171 spinal cord of the physical body but independent of either the astral or physical body, whereas the physical body is dependent, through the involuntary sympathetic nervous system, on the astral body, and in turn the astral body is dependent on t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; however, as more and more individuals are retrieved from clinical death by the miracles of modern medicine, literature describing near-death-experiences has arisen which depicts a transition into another world or dimension of consciousness wherein the deceased are met by beings of light. many of those who have returned to life after such an experience also speak of a life-review of their deeds and misdeeds from childhood to the moment of the near-death encounter. prophecy and divination the desire to foresee the future quite likely began when early humans began to perceive that they were a part of nature, subject to its limitations and laws, and that they were seemingly

newsissues/conspiracies/cs/thebilderbergs. vankin, jonathan, and john whalen. the 60 greatest conspiracies of all time. new york: barnes& noble, 1996. bilderbergers plan for a new world order teenth century to signify those alchemists and magicians who appeared to possess the glight h of spiritual illumination from a higher source. the term may have originated in the gnostic dualism of the forces of light and darkness, and many individuals who claimed to be illuminati, those enlightened by a higher wisdom, joined the rosicrucians and took refuge in france to escape the fires of the spanish inquisition. the secret society known as the order of the illuminati was founded in the city of ingolstadt in the southern german monarchy of bavaria on may 1, 1776 by adam weishaupt, a 28-year-old profe

array of phenomena on earth are produced by the demonic entities, who are under the control of the angels. humans are somewhere midway between the angelic and the demonic intelligences on the spiritual scale, and each human entity has both a guardian angel and a malevolent demon that hover near him or her from birth until death. abramelin magick provides instruction to the initiates of the gmagic of light h that will enable them to achieve mastery over the demons and place them under their control. abramelin the great magus learned how to accomplish such a difficult task by undergoing a process of spiritual cleansing and the development of a powerful will. in addition to spiritual and mental exercises, abramelin discovered words of power that can be arranged in magic squares and written on

h this image, had given them power over terrestrial nature, god would grant the ability to command the seven spirits to those humans who could learn to know themselves, for they were and could come to conquer the duality of their earthly nature. they would truly become magi who learned to triumph over sensual temptations and to increase their mental faculties. god would give such adepts a measure of light in proportion to their merits, and they would be allowed to penetrate the most profound mysteries of nature. assisting these magi in their work on earth would be the seven superior spirits of the egyptian system, acting as intermediaries between god and humans. these seven spirits were the same beings that the brahmans of ancient india called the seven devas, that in persia were called th

stant became a deacon, took a vow of celibacy, and seemed destined for a quiet life in the clergy. but then his life suddenly assumed a different course when he upset members of the church hierarchy for espousing doctrines quite contrary to those endorsed by the papacy. for one thing, father constant felt that somewhere along the ages the theologians of the church had confused lucifer, the bearer of light, with satan, the prince of darkness, and had judged him unfairly. such a liberal attitude to the angel who led the revolt in heaven did not sit at all well with his superiors, and father constant was expelled from the church. for many years after his expulsion from the roman catholic church, father constant appears to have traveled throughout france and other european nations rather anony

THE GOD OF THE WITCHES

e tohim, and he delivers some wax candles like little torches, which they give back again at parting. as a rulethe candles were lighted at a fire or light which the grandmaster carried on his head between his horns; whichshows that the rite was reserved for the great sabbaths when the devil was "in his grand array. de lancre(tableau p. 68) says that the devil usually had three horns, with "a kind of light on the middle one, by whichhe is accustomed to illuminate the sabbath, and to give fire and light to those witches who hold lightedcandles at the ceremonies of the mass which they counterfeit" usually the devil lit the candles himself andhanded them to his worshippers, but sometimes the witches were permitted to light their own candles. ineither case the symbolism conveyed the meaning tha

THE GOLDEN ESSENCE

ny non-indo europeans, believed in the great life, death, and renewal of the cosmos; the hindus certainly come to mind, with the kalpa and regeneration system; the norse ragnarok mythology shows the world being destroyed by fire and ice, the very primal elements from which they believed the world was created from, before the new, perfected world was born; the zoroastrians believed that the forces of light and darkness would destroy each other and the whole world in a cataclysmic battle at the end of time, cleansing the world for a re-emergence and regeneration; the celtic druids cited a belief that one day water and fire would overcome the world, a perfect echo of the common indo european wisdom, and a fine parallel to the worlddoom ragnarok of the germanic neighbors; some greek traditions

as miscalled faith. in short, when the christians denied and destroyed the elder wisdom from whence they sprang, when they denied the divine feminine, or at best attempted to channel her into a form that they could tame and contain, a form without overt sexuality and independence (so as not to offend their patriarchal sensibilities) and when they locked their understandings of their redeeming son of light into a linear time mold, and locked this universal being into the historical limitations of a little-known jewish prophet/cult leader, they ceased being a true mystery religion, and became a social control organization, that could do nothing more than inculcate people with their own morbid and extreme sense of morality, restrict people s divine creative expressions, and make promises of h

umankind. it was a fated event; it had to come to pass. of course it would cause pain and mayhem, as well as wonder and beauty- but keep in mind that this endowment was not only a necessary step in the development of humankind, but a part of the unfolding of the world-fate. because of it, gods, spirits, and humans stood to gain from regeneration and realization. the child, the horn child, the son of light, or the master this figure is a very universal figure, and key to the entire housle mythology and ritual complex. in short, the child is what comes of the entire mythology- any western mythology. the child is the culmination of entire mythologies; he is the child of the daughter who bears him after all of her ordeals, the daughter who, when taken as a metaphor of the human soul, shows us

the same experience here, in our world. the transformed and perfected being of pure light that is born from the soul of man, and simultaneously from the soul of the world, is the lightbringer come again- after his many initiatory experiences of life and death and all in-between. when this child comes from the soul of the world, that is, when we read of it in mythology, we are speaking of the son of light himself- but when we experience it coming forth from our own souls, our own essential beings, the god that is being born, the transformed psychic being, is us. the final outcome to us, of the fire-seed being planted in us, is transformation into the undying daimonic state of immortality. the child most directly shows the final product of the evolution and distillation of the eternal strea

l and internal basis for this world. when the lightbringer (whom we call orvendale) is met, he is already surrounded by the culminating light of his perfection, the light of the true fire, the hidden fire, clear light of the deepest reality, which he embodies. this is why both the child and the lightbringer are both called master. orvendale and the child are also likewise also both called the son of light, but for different reasons- orvendale is the son who bears light, who grants it, who is the channel of it from its source to others, and the child is the son who is light, what the light has become once it has completed its descent or involvement. once again, when you examine the chain from father to son to the culminating child, you will see the pattern in the father, son, and child- sou

THE HOLY ROSARY OF THE BRETHREN

through which we must attain to receive direction for the divine and the higher genius within the microcosm. the five colors: this helps attract the spiritual force that directs the four elements within (many brethren choose this rosary. directions: the direction of the rosary to be worked while in prayer and meditation is counterclockwise. one must not assume that this is contrary to the vortex of light. it is not a physical vortex, but rather, it is in harmony with the direction of hebrew (right to left. equally, it follows the progression of the pentagrammaton. observe the diagram on the next page: 4 step-by-step instructions: step 1: perform the qabalistic cross. this may be performed in either hebrew or latin. tu es regnum, et potestas, et gloria, saecula saeculorum, amen. step 2: ho

THE KEY TO THE MYSTERIES

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, 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

r licence is tyranny. liberty is the guardian of duty, because it reclaims right< lucifer, of whom the dark ages have made the genius of 23 evil, will be truly the angel of light when, having conquered liberty at the price of infamy, he will make use of it to submit himself to eternal order, inaugurating thus the glories of voluntary obedience. right is only the root of duty; one must possess in order to give. this is how a lofty and profound poetry explains the fall of the angels. god hath given to his spirits light and life; then he said to them "love "what is

aven in the eternal book; it has added a page to the bible of the human race. do not say that civilization is bad; for it resembles the damp heat which ripens the harvest, it rapidly develops the principles of life and the principles of death, it kills and it vivifies. it is like the angel of the judgment who separates the wicked from the good. civilization transforms men of good will into angels of light, and lowers the selfish man beneath the brute; it is the corruption of bodies and the emancipation of souls. the impious world of the giants raised to heaven the soul of enoch; above the bacchanals of primitive greece rises the harmonious spirit of orpheus. socrates and pythagoras, plato and aristotle, resume, in explaining them, all the aspirations and all the glories of the ancient worl

nu, and we shall place upon the still bleeding forehead of our well-beloved christ the triple crown of pearls of the mystical trimurti. from that time, venus, purified under the veil of mary, will no more weep for her adonis. the bridegroom is risen to die no more, and the infernal boar has found death in its momentary victory. lift yourselves up again, o temples of delphi and of ephesus! the god of light and of art is become the god of the world, and the word of god is indeed willing to be called apollo! diana will no more reign widowed in the lonely fields of night; her silvern crescent is now beneath the feet of the bride. but diana is not conquered by venus; her endymion has wakened, and virginity is about to take pride in motherhood! quit the tomb, o phidias, and rejoice in the destru

hem, far from injuring faith, can only be useful to it; in other words, that a faith, perfectly reasonable in its principles, should not fear, but should, on the contrary, desire the sincere examination of reason. such a decree is the accomplishment of a complete religious 66 revolution, it is the inauguration of the reign of the holy ghost upon the earth. xix the number nineteen it is the number of light. it is the existence of god proved by the very idea of god. either one must say that being is the universal tomb where, by an automatic movement, stirs a form for ever dead and corpse-like, or one must admit the absolute principle of intelligence and of life. is the universal light dead or alive? is it vowed fatally to the work of destruction, or providentially directed to an immortal bir

THE MAGICIAN S KABBALAH

ian book of coming forth by day, with magical words or appropriate names of the gods to be spoken before each door is passed and each palace entered. three classical texts formulate the basic structure of traditional kabbalah, being; the sefer-ha-zohar; book of splendour- first printed 1558-60 and 1559-60 the sefer yetzirah; book of formation- first printed in mantua 1562 the sefer-ha-bahir; book of light- first printed in amsterdam 1651 the zohar was written around 1280-86 by moses b. shem tov de leon in guadalajara, north-east of madrid, spain, where there was a lot of kabbalistic activity at this time. many of the later kabbalistic schools are formed about these books, finding in them interpretation and meanings revealing the work of god and creation. the school formed at safed in the s

o saw in kabbalah a model and validation for their own tradition. from the late fifteenth century jewish converts to christianity brought kabbalistic views to the attention of other theologians. a platonic academy in florence, founded by giovanni mirandola (1463-94) furthered research and discussion of kabbalah amongst the philosophers of the time. the later publication of the shaarey orah "gates of light" in latin (1516) brought further interest in the teachings of the bahir and the fundamental plan of the tree of life. the prime source for the precursors of the occult revival were without question athanasius kircher (1602-80, a german jesuit whose "oedipus aegyptiacus (1652) detailed kabbalah amongst its study of egyptian mysteries and hieroglyphics, and cornelius agrippa's "de occulta p

efy description in other, more linear systems. as blake puts it in "auguries of innocence "to see a world in a grain of sand, and a heaven in a wild flower, hold infinity in the palm of your hand, and eternity in an hour" such is the promise that the tree of sapphires (another translation of the word sephirah) holds, as each facet of each sapphire reflects eternally upon each other in a labyrinth of light. the tree as an emanative system (the fountain of light) one of the earliest exponents of an emanative system was the neoplatonist plotinus (c.205- 70 ad, for whom reality could be visualised as a set of increasingly fragmented reflections, proceeding from the one (or "the good) to mind, then to soul, and then a fading out into blank matter. his philosophy, as compiled in the "enneads" al

could be described as malkuth being the ultimate boundary of kether, or mark, in that malkuth is the visible aspect of kether. numerically, malkuth values 496, which totals to 19 (4+9+6, which totals to 10 (1+9, which can be broken down to 1 as well. thus, malkuth (10) and kether (1) are within the value of malkuth itself. kether, on the other hand, values 620 (the zohar speaks of the 620 pillars of light, which breaks down to 8 (6+2, the number of the sephirah hod (an interesting attribution in respect of the initiatory experiences associated with hod in the grade of practicus of the golden dawn system. a full cross-referencing of the sephiroth by their numerical reduction is given in figure 2. a final point of gematria is that the value of the word swan, the symbolic bird of kether and i

h aur) are both attributed to netzach, which may reflect its sevenfold nature of completion. the seven-petalled rose alludes to the sevenfold pattern, and was used by bosch as emblem dccxxiii of the ars symbolica, and by fludd in the summum bonum. it is to this rose of completion that the golden dawn aim in their elemental initiations, as a preshadowing of the rose cross of tiphareth and the rose of light in kether. charles harness uses this symbology in his magnificent short story "the rose, where the next stage of human progression is embedded in the ballet of the "nightingale and the rose. in the original story of oscar wilde's from which this fictional ballet is based, the nightingale sacrifices itself on a white rose in order to make it red. this could be read as the sacrifice of netz

THE MARTINIST OPERATIVE GENERAL RITUAL

y other diabolical vexations uttered and exerted over the world. may this incense become the means of perpetual expulsion of all spirits of prevarication and may the diabolic malefice or molestation never be able to sojourn in whatever place this perfume gives off its sweet scent; but be chased away and disappear under the immensity of thy might and thy force. may in return all angels and spirits of light, as well as all souls of our brothers finally reconciled, crowd around this altar and its sanctified circumferences- as if by an invisible call- as soon as the sweet scent of this aromatic mixture expands. let us pray. deign, o holy lord, god almighty, before whom stand full of respect numberless armies of angels, to bless) and to sanctify) this aromatic creature. may the celestial spirit

THE MIDDLE PILLAR

ary of psychological and magical terms. regardie's legacy lives on through each and every individual who values and finds meaning in his written works. we strongly suspect that readers of the middle pillar will discover that regardie was an inspirational writer, an etlucal magician, a skilled therapist, a caring healer, a great teacher, a consistent guide, and a companion on the path of the magic of light -chic cicero sandra tabatha cicero metatron house winter solstice 1996 endnotes 1. although crowley's reputation as "the wickedest man in the world was undeserved, he nonetheless enjoyed the notoriety and had only himself to blame for it. 2. we have in our possession a copy of a tham-level enochian exam taken by regardie and dated november 2,1934. he was given a satisfactory grade by his

those of the qabalistic system, to indicate that it has long recognized these concepts now being dealt with by psychology. not only so, but it has evolved a profound technique whereby such potencies may be brought into manifest operation. the magical correspondence of the psychological id, or es as dr. georg groddeck called it, is the yechidah-a word meaning the monad, the self, the paternal ens4 of light. it is the "essence of mind which is intrinsically pure" to adopt a definition of an eastern religious text.5 it is also the buddha-nature, the realization of which is that alone which differentiates the enlightened man, the sage, from him who is ignorant and unenlightened. just as in physics, where the electron may be considered either as an electrical particle or as a system of radiatio

te an erudite and profound european commentary7 the placing of the psychic factor tao is similar to the position of yechidah upon the qabalistic tree of life. though i wish to avoid metaphysics so far as is possible, certain theories demand expression. in order to retain accuracy with simplicity, it must be stated that the qabalistic tradition posits a universal stream of life, described in terms of light, behind as it were the monad. that is to say, the yechidah, so far from being an ultimate division in itself, is but one particular point or section of the universal life or the collective unconscious, and owespits separate existence to that pulsating stream behind it. it is interesting here to record that groddeck surmised that the unconscious, in the ordinary freudian sense, is the prec

visaged by the system. the most important routine method of spiritual development in the entire magical system is, in my estimation, the third exercise in my classification. if the student remembers the tree of life he will see that the middle pillar is a series of five spheres arranged in a single upright column. the exercise proceeds by the visualization of these sephiroth as circles or spheres of light in various sigruficant parts of the physical body. more accurately, they are to be realized as centers already existent in the aura, which is for this purpose defined as an egg-shape of subtle electric matter, a magnetic field which surrounds and interpenetrates the material body of man. the object of this visualization is to awaken these sephiroth in balanced activity as a means of provi

ous and harmful features common to the others. always in a salutary way is the path between the two extremes indicated. when actually performing the qabalistic cross it is well to face the east, the place of the rising of the sun. ths takes advantage of a prevailing symbolism which identifies the yechidah with enlightenment and wisdom, a spiritual concept always determined by and defined in terms of light. it is from the east that the light arises. standing motionless, with the eyes closed should that render the act of reflection easier, endeavor to contemplate the nature of the yechidah, that it is by definition, the quintessence of light, life, love, and liberty, and that these are the qualities of the essence of mind which is intrinsically pure. one very essential point constantly requi

THE MOTHMAN PROPHECIES

xpected to find me there. among other things, he said "gray barker told him that a ufo had been seen over the silver bridge just before it collapsed. later when i spoke to barker about this incident he denied emphatically knowing brown or anyone matching his description. gray had phoned me the night of the disaster and mentioned hearing a radio interview in which a witness reported seeing a flash of light just before the bridge went down. afterward it became clear that this was a flash caused by snapping power cables strung along the bridge. jack brown was never seen again. he did not turn up in other ufo flap areas. he just got into his white car and rattled off into the night, joining all the other smiths, joneses, kelleys, and frenches who seem to serve no purpose except to excite the l

bat" dressed in tight-fitting black clothes and surrounded by an eerie glow startled three people in houston, texas, on june 18, 1953 "i could see him plain and could see he had big wings folded at his shoulders" mrs. hilda walker said. he was about six and a half feet tall and was perched on the limb of a pecan tree [2 "jerome clark and loren coleman "winged weirdies" fate, march 1972- his halo of light slowly faded out and he vanished "immediately afterward" mrs. walker continued "we heard a loud swoosh over the housetops across the street. it was like the white flash of a torpedo-shaped object "i may be nuts, but i saw it, whatever it was" howard phillips, another witness, declared. the next big year for our phantom fliers was 1961. residents along florida's tamiami trail began seeing

our religions are based upon our longtime awareness of this intelligence and our struggle to reduce it to humanly acceptable terms. the ancient ethiopians viewed their gods as black, snub-nosed entities. the greeks and romans populated their mountaintops with longhaired, handsome gods and goddesses. the indians of south america worshiped bearded gods who traveled the night skies in luminous discs of light, as did the ancient egyptians. but religious views were modified in the nineteenth century with the coming of the industrial age. the lights were still there but a new frame of reference was needed to cover their activities. somebody somewhere does not want us to understand the true nature of this phenomenon and its true purpose. for years the ufo enthusiasts believed the u.s. air force w

, west virginia, to weirton in the northernmost tip of the state. his was one of the first important sightings in west virginia that october. a month that would produce sensational incidents all up and down the eastern seaboard "at one time, it looked as if there were windows in the craft and after it got past we could see a revolving light. the outer glow of the light made a fast-flickering type of light as the object was hovering" it eventually disappeared as mr. vujnovic went on his way. in the weeks that followed, the lights and some dark objects of awesome size were seen from one end of the state to another. in sistersville, a town mentioned in the 1897 "airship" reports, local ufo fans organized an informal warning system, calling each other on party lines to announce curtly "ufo nor

ly 8 p.m. one of these brilliant flashing lights would cruise majestically over the ohio river, traversing point pleasant from north to south. those who bothered to notice it at all assumed it was an airplane. mrs. kelly, the lady who had seen the longhaired man standing in the sky seven months earlier, lived in a house on the edge of a deep gully. she and her children were seeing blinding globes of light traveling close to the ground along that gully nightly. and her telephone was behaving strangely, ringing when there was no one on the line, and sometimes emitting beeps like morse code. early in november, an elderly man walked into mary hyre's newspaper office "i've just got to tell somebody" he began nervously. the story he unfolded seemed totally unbelievable to mrs. hyre, who knew not

THE NECRONOMICON SIMON VERSION

ve and dynamic (being brought about by the "patient" himself) as opposed to the passive depth analysis of the jungian adepts, lovecraft's cthulhu mythos was meant for entertainment. scholars, of course, are able to find higher, ulterior motives in lovecraft's writings, as can be done with any manifestation of art. lovecraft depicted a kind of christian myth of the struggle between opposing forces of light and darkness, between god and satan, in the cthulhu mythos. some critics may complain that this smacks more of the manichaen heresy than it does of genuine christian dogma; yet, as a priest and former monk, i believe it is fair to say that this dogma is unfortunately very far removed from the majority of the faithful to be of much consequence. the idea of a war against satan, and of the e

ses, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden objects and plants. he is sometimes called uduu. his gate is the fourth you will pass in the rituals that follow. his step on the great ladder of lights is gold. this is his seal, which you must engrave in gold, when the sun is exalted in the heavens, alone on a mountain top or some such place close to

a sword and a flail. he is the god of war, and of the fortunes of war. he was sometimes though to be an agent of the ancient ones, for he dwelt in cutha for a time. his colour is dark red. his essence is to be found in iron, and in all weapons made to spill the blood of men and of animals. his gate is the fifth you will see as you pass the zones in the rituals that follow. his step on the ladder of light is red. this is his seal, which must be engraved on a plate of iron, or on paper in blood, when mars is in exaltation in the heavens. it is best done at night, far from the habitations of men and of animals, where you cannot be seen or heard. it must be wrapped first in heavy cloth, then in fine silk, and hid safe away until such times as it is needed. but to take not to use this seal has

a ia be-yi razuluki! the invocation of the shammash gate spirit of the sun, remember! shammash, lord of the fiery disk, remember! in the name of the covenant sworn between thee and race of men, i call to thee! hearken and remember! from the gate of the beloved ishtar, the sphere of libat, i call to thee! illuminator of darkness, destroyer of evil, lamp of wisdom, i call to thee! shammash, bringer of light, i call to thee! kutulu is burned by thy might! azag-thoth is fallen off his throne before thee! ishnigarrab is scorched black by thy rays! spirit of the burning disk, remember! spirit of the never-ending light, remember! spirit of the rending of the veils of the night, dispeller of darkness, remember! spirit of the opening of the day, open wide thy gate! spirit who rises between the moun

s stands before the gate! daughter of sin, mistress of enki she waits. and ereshkigal was pale with fear. the dark waters stirred. go, watcher of the gate. go, ninnghizhidda, watcher of the gate, open the door to ishtar and treat her as it is written in the ancient covenant. and ninnghizhidda loosed the bolt from the hatch and darkness fell upon ishtar the dark waters rose and carried the goddess of light to the realms of the night. and the serpent spoke: enter queen of heaven of the great above that kur may rejoice that cutha may give praise that kutu may smile. enter that kutulu may be pleased at thy presence and ishtar entered. and there are seven gates and seven decrees. at the first gate ninghizhidda removed the crown the great crown of her head he took away and ishtar asked why, serp

THE PATH OF KABBALAH

hp contradicts the aim. all five worlds are like curtains that hide the light of the creator. the lower the world, the more it covers the light. the world-screens end at the barrier, which hides the light completely from our world. only a tiny spark called minute light enters our world. it is just enough to sustain life on earth. the creator made it so we can live without a screen. in the absence of light and having only a minute light, there is no necessity for a screen. that feeble light is divided to many particles. it turns the atoms, moves the molecules, creates every substance and promotes it to development and growth and revives every degree of existence, the still, vegetative, animate and speaking our own degree. and if we acquire a screen over even the smallest will to receive, th

consequence of previous spiritual effort, then they are monitored by a superior partzuf that a person cannot feel. that partzuf is one s spiritual parent. although we think we can do anything when we are in a good situation, or just explode when we are in a bad one, these states are all conducted from above. they are given to us in order to show us how dependent we are on even the smallest amount of light. that is enough for us to understand who we really are. miscellaneous q: can one influence the events of one s life? a: we learn about the structure and the function of every system precisely in order to understand where and how we can intervene, and what can we change. one cannot influence one s spiritual root directly; it is the source from which we come, and we are at a lower degree, m

3 uprooting prejudice..error! bookmark not defined. chapter 5.4 questions and answers..error! bookmark not defined. chapter 6.1 the seven days of creation..error! bookmark not defined. chapter 6.2- abraham the patriarch..error! bookmark not defined. chapter 7.1 prayer..error! bookmark not defined. chapter 7.2 the meaning of the jewish holidayserror! bookmark not defined. chapter 7.3 the reception of light on holidayserror! bookmark not defined. chapter 7.4 a holiday as a means for correction..error! bookmark not defined. chapter 7.5 questions& answers..error! bookmark not defined. chapter 7.6 talk..error! bookmark not defined. 49 of 273 part two: phases of spiritual evolution 50 of 273 chapter 2.1 the purpose of creation a talk there are five worlds between the creator and our world: adam

with a desire to give, thus carrying us across the barrier. we say that we want nothing of the corporeality, only of the spirituality, but if we had known how essential the change is across the barrier, that it is a transition from concentration on personal gain only to pure concern for others, we would escape the whole campaign. 52 of 273 only after we cross the barrier do we encounter the ocean of light. the light of the creator shines only to the extent that we regard the creator as more important than our egoistic desire. it is that importance that enables us to slowly acquire the light s property of bestowal. the most important stage is the crossing of the barrier. above the barrier, the soul knows the way by itself because it receives the light, which teaches it the next steps and th

ation, which enables mankind to live without any disturbances from his selfish ego, and feel and live in the actual system of creation. all the pleasures that humanity has experienced thus far and is destined to experience, comprise no more than one part of 600,000 of the smallest pleasure in the smallest light (nefesh. even when only one soul completes its correction and receives the full amount of light, it stands before all souls, looking over everything, before the data enters the system, before the pleasure penetrates all other souls. one s coarseness is determined at one s first life in our world. but kabbalah can develop and increase it by dozens of times and reduce the number of times one will have to reincarnate. it accelerates the process of one s ripening for the purpose of atta

THE SHADOWED ONES

d existence they taught them and the family of their wives the crafts which we were cultivating instinctually. no longer did many look at the beasts of nature as plagues and terrors, but they listened to their heartbeat and knew their feelings by the mirror of the eyes. 2 ii in transformation from those experienced -by dream and waking spirit-paths- in dreams tribes knew of my eye and the essence of light. the tribes who would not be embraced by us soon found that which we knew from the moment we awoke fear and hate. they sought to destroy us and our children, who grew angry and tasted their flesh and blood. in the rivers of spilt life did this bestial fire grow in our children, called the nefilim who cut down their enemies. as time wore on, our children died and many spread forth through

me and light, wherein all who enter this circle offer torches in the brilliance of self-deification. this is the secret dance of lucifer and lilith, the strength of the self in motion. amazarak knows well the path of cain in the earth, of root cuttings and sorcery. one may seek amazarak when both man and woman have felt a deeper understanding of earth and how they are so connected with it. by way of light within and the darkness of expansion do we go forth 5 iv the blade within the desert sun -the knowledge of azazel called shaitan- i am the enemy of ignorance, or servitude and blindness to the self. i seek to lead you away from spiritual gnosis which is not your own. empower yourself in the flames of self-awareness, of the passions of the soul! listen well to your consciousness and seek t

aith not heeded by the instincts of yourself. dissent from the paths all torn by the death of the soul, by a cross way can you fully recognize your potential as a god or goddess. by this path you must seek that wisdom not yet known, by journeying into the unknown and feared. i am that demon which is of hell, yet in the pleasures of hell the very hidden nature of mankind can you recognize an angel of light. every being which fell from the limitless nothingness of what you call god offers only self-possibility once you have moved beyond it. as our wings blackened we so then awoke to a new way that of the consciousness. enshrine the possibility, not the moment in question. by motion can you bring order to a chaos of self; then invoke chaos to initiate further order. see through my own eyes, i

rpent skin, to see as the eye of the adversary before all. let the angelick red dragon ascend through your spine and open your senses about you. by the south east does shamsiel carry forth the weapons of the sun and the very pretense of azazel let the fires which envelope him be given freely as a gift to the wise. by the east shall then lucifer-azazel be called forth, who is azal ucel the bringer of light. by the blood baptized vessels of the skull and athame of cain does the prayers awaken a new calling .a new voice shall be heard in the distance and light invoked winds of the waking dream. the north east does lilith come forth, the bride of lucifer who is of both darkness and the bringing and going of the sun. she walks in the darkness of two worlds, of lilim and those beasts and succubi

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

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 find a little jewel, then another, and still another, till, as we grasp them, their very light is caught by their unfound fellows, and our path is lit as a fairy dell by a thousand wonders of light and of beauty. ga little more clothing, h the critic writes, as he perused the gpoems and ballads, h perhaps, yet we do not feel its need in the glowing works before us. forty long years have passed, and the world moves. crowley fairly puts his characters to bed, tucks them up, and does not blow the candle out with cryptic morse-like dot and dash, leaving the imagination to wallow in the

ill go. both poets have chosen here not the only word that could be chosen, but the only word that would in the above poems express the maximum amount, of horror in the one case; and of desire in the other. very different from blake do we find such a poem as gvespers, h which, though differing in rime, in cadence and spirit; is reminiscent of rossetti fs gblessed damozel h: still in those avenues of light, no maid, with golden zone, and lily garment that from sight half hides the ivory throne, lay in my arms the livelong night to call my soul her own* songs of the spirit, vol. i, p. 53. whilst parts of the poem gmessaline h with which galice h opens remind us of poor gjenny. h tennyson, if we are to judge from the introduction to galice, h does not seem to hold a very high position in the

day, and i to-morrow, born now and again, on high, on high travelling on dian fs naked horn! i am the soul that doth create the gods, and all the kin of breath. i come from the sequestered state; my birth is from the house of death. i have risen! i have risen! as a mighty hawk of gold! from the golden egg i gather, and my wings the world enfold. i alight in mighty splendour from the throned boats of light; companies of spirits follow me; adore the lords of night. yea, with gladness did they paan, bowing low before my car, in my ears their homage echoed from the sunrise to the star. i have risen! i am gathered as a lovely hawk of gold, i the first-born of the mother in her ecstasy of old. lo! i come to face the dweller in the sacred snake of khem; come to face the babe and lion, come to mea

vol. ii, p. 155 *3. songs of the spirit, vol. i, p. 52. all phases of thought are crowded on our minds as we read through these slight volumes. and what is the goal of this hultimate voyage? h a deep and tearless sadness, a growing wonder of how such luxury, such wealth, such satiety can exist cheek by jowl with such squalor, such poverty, such want. is there a god? could there be a god? a power of light compatible with such dismal darkness. is there a life eternal? the grim horror of such a possibility grips us by the throat. is there an eternal death? ah! saviour, deliver us from the misery of our lot; lead us to the realms of eternal rest, where rich and poor, good and bad, are made one, lost in the depths of the lethean sea. and what can all this lead us to, this progress through mise

sis, vol. iii, p. 228. this may be further amplified by the following quotation from eckartshausen: in time and space knowledge is but relative. is it not true that all which we call reality is but relative, for absolute truth is not to be found in the phenomenal world. thus your natural reason does not possess its true essence, but only the appearance of truth and light: and the more the essence of light inwardly fades, and the man confuses himself with this appearance, and gropes vainly after the dazzling phantasmal images he conjures *the cloud upon the sanctuary, p. 3. this appearance of truth is practically what the hindu would call hmaya, h in which all created beings live. there is a way which leads beyond it, and any man can discover it, if he be fit and willing, and this way leads

THE TAROT OF C C ZAIN

ord in your hearts, and ye also shall see god face to face. thus shall we give back its youth to the world, for like tongues of triple flame we shall brood upon the great deep. hail unto the lords of the groves of eleusis *eleusis, vol. iii, pp. 229, 230. that which was to be said hereon is spoken, amen without lie, amen and amen of amedthe tarot of c. c. zain more properly called the brotherhood of light tarot, this tarot pattern was developed by an american occultist and astrologer, elbert benjamine (aka c.c. zain, 1881--1951, the founder of the church of light. decker and dummett in a history of the occult tarot report that zain's lessons 22 through 33, forming a study course on the tarot, were originally issued in 1918 (as separate papers. on this early stage the church of light used a

ry of the occult tarot report that zain's lessons 22 through 33, forming a study course on the tarot, were originally issued in 1918 (as separate papers. on this early stage the church of light used a set of black and white tarot cards, where the majors and courts were taken from the saint-germain illustrations while the minors were original images. i would suggest calling this design brotherhood of light (bol) i. in 1927, still according to decker and dummett, c.c. zain published his tarot lessons 22-33 as a book, sacred tarot- obviously illustrated with bol i cards. in the early 1930s in the church's quarterly a new set of tarot images was published, where the majors and courts were redrawn under zain's direction by gloria beresford. the courts still followed the saint- germain/wegener t

exts below are scanned from the second (1969) printing of the book. in 1960s zain's tarot (bol ii) was pubished as a complete monochrome deck. in the revised edition (1994) of sacred tarot all majors were redrawn once again by stephanie chen. some of them (ix, xv, xx) were dramatically changed and looked now more like bol i. this design is, in our terms, bol iii. so for quite some time the church of light had been publishing a book with bol iii illustrations and a bol ii deck, which are quite different in many details. eventually a decision was made to produce a new bol deck (bol iv- first in black and white (release planned on summer 2003) and then full color (2004. all the 78 cards have now been redrawn using computer technologies. zain's book, sacred tarot, gives a plenty of occult and

e 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 a man standing motionless at the angle formed by the conjunction of two roads. his looks are fixed upon the ground; his arms are crossed upon his chest. two women, one at his right and the other at his left, each

THE WITCH CULT OF ZOS VEL THANATOS

ing of magick as we know it. in this defining concept, the understanding of discipline is sometimes lost. discipline is the most important factor of magickal training, even within sorcery and witchcraft. the mind and body must be in fine tuned shape for the rigors of the left hand path and its possibilities towards the light of lucifer or adonai (the hidden self, associated with god or the source of light. the illuminates of thanateros has some very strong initiates within their ranks at many points, one being the austrian former lodge, temple pleasuredome which operated from 1988 until 1990 when temple founder michael dewitt was excommunicated due to his support for peter carroll in the infamous ice magick wars. the ice magick wars are detailed in other chaos magick volumes and will not b

between the priestess breasts, being revealed when she tears the grave shroud off. babalon will now take a human skull bowl filled with blood and chant the dedication to her manifestation. the blood is then poured over herself in ecstasy with the celebrates, affected by the wild drumming do as they will. the entire ritual is closed with the quadriga sexualis banishing ritual, invoking the forces of light. it is clear that dewitt was a seeming master of what magick essentially is, taking control of the self in its many form and advance each with techniques that shake the essence of belief and the mind. dewitt s magickal workings, as i have briefly described, are as effective as carroll s and sherwin s, considering a slightly darker approach than the former mentioned two. this is perhaps on

THE ABYSS AND TABAET

fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient spirit rises up from the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the great sleep does the adversary come forth as the balance of the feminine and masculine, the primal path of the black and red serpent. rahab, who makes the orbs of light dark with its presence, a shadow cast upon the self-righteous and weak. as ahriman did he first create the predators of the earth, wolves, serpents, flies, scorpions, did his fire of darkness create the six archdaevas who bring wisdom and power to mankind, against the mindnumbing arch-angels of ahura mazda. was it not jahi whose voice of inspiration rouse the dragon from his slumber, brin

THE BOOK OF GATES

lve men, each of whom tends a monster ear of corn, or a tree, under the superintendence of a god who leans on a staff, and a group of reapers, each holding a sickle. the text, which is mutilated in places, reads: p. 188 "they perform. their work in connection with the grain, and they embrace (i.e, cultivate) the divine grain (or, nepra, and the spirits feed upon their grain in the land of the god of light (khu, who cometh forth and passeth by them, and [neb-aut-ab, i.e, the lord of joy of heart, saith unto them-'let your grain be glorious, and let your ears of wheat germinate, and let your offerings be for ra 'your khenfu cakes are in the tuat, your offerings are to you, the offerings which are, yours by maat are p. 189 decreed) for you. herbs. among you. sar germinate. and they say unto r

erewith they are going to attack the serpent, or to resist him. p. 249 click to view the shemti serpent and his warder apu. p. 250 the passage which refers to the gods of the south reads "those who are in this scene rise up for ra, who p. 251 saith unto them-'receive ye your heads, o ye gods, and draw tightly the front end of your rope. hail, o ye gods, come into being! hail, possess ye the power of light, o ye gods, and come ye into being, o ye gods. possess ye the power of light, o ye gods, by click to view the serpents bata and tepi and the warder abeth. my coming into being in the secret place, and by my power of light in the hidden place (ament, in the chambers of things" the passage which refers to horus-set reads "ra maketh to arise this god. this god with his two faces goeth in aft

said "those who are in this picture sing hymns with their stars, and they grasp firmly the bows of their boat [and it] entereth into nut. and this face of ra moveth onwards, and saileth over the land, and those who are in the tuat sing hymns to it, and make ra to stand up (i.e, establish ra" of the winged serpent semi it is said"[it maketh a rising up for ra, and it guideth the click to view gods of light and fire. star-gods. face of the disk. semi [paragraph continues] well-doing god into the tuat of the horizon of the east" of the god besi it is said "he maketh a rising up for ra, and he placeth fire on the head and horns (or [in] his hands is the fire from the head and horns, and the weapon which is in the hand of the fighter is in the follower of this god" of the uraeus with the double

THE SECRET RITUALS OF THE OTO

all following some line of occult study, yet there is but one ancient organization of genuine mystics which shows to the seeker after truth a royal road to discover the lost mysteries of antiquity and to the unveiling of the one hermetic truth. this organization is known at the present times (sic) as the: ancient order of oriental templars ordo templi orientis otherwise: the hermetic brotherhood of light it is a modern school of magic. and, like the ancient schools of magic, it derived its knowledge from the east. this knowledge was never revealed to the profane, for it gave immense power for either good or evil to its possessors. it was recorded in symbol, parable and allegory, requiring a key for its interpretation. the symbols and glyphs of freemasonry were originally also derived from

historically with the continental adepts eliphas l vi, gerard encausse (papus, rudolph steiner and franz hartmann. these collateral continental elements constituted what was once known as the hermetic brotherhood of the light. mr. grant s last sentence is of particular significance, for it must be remembered that reuss s 1917 manifesto gave the o.t.o. the alternative title of hermetic brotherhood of light. such statements as that of mr. grant are, of course interesting but they do seem to be inherently improbable it is most unlikely, for example, that either bulwer-lytton or eliphas l vi were either advocates or practitioners of the type of magic particularly associated with the o.t.o. and the historian of occultism is regretfully forced to look upon them as being unsubstantiated. the real

h degrees of ancient and accepted masonry. 5 rose-croix knight of rose-croix knight of pelican knight of east and west esoteric instruction and introductory remarks on the passing into rosicrucianism and hermetic science. 6 historical templar knight kadosh grand inspector general a full history of the templars and their ceremonies. 7 mystic templar (colour violet) mystic masonry theoreticus magus of light grand master of light general theoretical studies of the o.t.o. magical system. 8 oriental templar (colour white) esoteric rosicrucianism practicus adeptus princeps illuminatus practices that taught in seventh degree. technical perfection of practice. achievement of technical results. mystical interpretation of achieved technical results. 9 illuminatus perfectus (colour purple red) illumi

th sir, if your intentions be honourable, you will be set at liberty, and received with true hospitality in the camp of friends. repeat your name at length and say after me: i. being an helpless prisoner in your power, hereby declare that i am a native of corinth, a freeman of the city of athens, the ally of mitylene, and that i am travelling peacable to heliopolis, the city of the sun, in search of light and truth, of wisdom and of peace. humbly, yet frankly, i demand your hospitality, and participation in your mysteries, which i swear to study and to hold sacred and secret, and if i break this oath (saladin puts bread and salt into his mouth) and betray the bread and salt, may the dogs devour my carcass; may i be mutilated and no more a man (black guard applies sword in penal sign) salad

d with a robe of darkness indeed, yet in the shape thereof was concealed a certain invocation of the light. to those who thus invoke the light, light comes. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c3.html (14 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. i therefore affix this red triangle, the apex pointing downwards, as it were a wedge of light splitting the clouds that surround birth, and warming life with its rays, as it is written, the sun of righteousness shall arise, with healing in his wings. this triangle is also the special symbol of the lord of the aeon ra-hoor-khuit; the crowned and conquering child the eternal sun that dieth not, whom we adore. i also gird you with this sword, which you are to keep sharp and bright, n

THE HOLY BIBLE KING JAMES VERSION

to jacob, his statutes and his judgments unto israel. 147:20 he hath not dealt so with any nation: and [as for his] judgments, they have not known them. praise ye the lord. psalm 148 148:1 praise ye the lord. praise ye the lord from the heavens: praise him in the heights. 148:2 praise ye him, all his angels: praise ye him, all his hosts. 148:3 praise ye him, sun and moon: praise him, all ye stars of light. 148:4 praise him, ye heavens of heavens, and ye waters that [be] above the heavens. 148:5 let them praise the name of the lord: for he commanded, and they were created. 148:6 he hath also stablished them for ever and ever: he hath made a decree which shall not pass. 148:7 praise the lord from the earth, ye dragons, and all deeps: 148:8 fire, and hail; snow, and vapours; stormy wind fulfi

upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 6:20 but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 6:21 for where your treasure is, there will your heart be also. 6:22 the light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 6:23 but if thine eye be evil, thy whole body shall be full of darkness. if therefore the light that is in thee be darkness, how great [is] that darkness! 6:24 no man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. ye cannot serve god and mammon. 6:25 therefore i say unto you, take no thought for your lif

this generation, and shall condemn it: for they repented at the preaching of jonas; and, behold, a greater than jonas [is] here. 11:33 no man, when he hath lighted a candle, putteth [it] in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light. 11:34 the light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when [thine eye] is evil, thy body also [is] full of darkness. 11:35 take heed therefore that the light which is in thee be not darkness. 11:36 if thy whole body therefore [be] full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light. 11:37 and as he spake, a certain pharisee besought him to dine with him: and h

ures of oil. and he said unto him, take thy bill, and sit down quickly, and write fifty. 16:7 then said he to another, and how much owest thou? and he said, an hundred measures of wheat. and he said unto him, take thy bill, and write fourscore. 16:8 and the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. 16:9 and i say unto you, make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. 16:10 he that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. 16:11 if therefore ye have not been faithful in the unrighteous mammon, who will commit to your tru

rd out of the law that christ abideth for ever: and how sayest thou, the son of man must be lifted up? who is this son of man? 12:35 then jesus said unto them, yet a little while is the light with you. walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 12:36 while ye have light, believe in the light, that ye may be the children of light. these things spake jesus, and departed, and did hide himself from them. 12:37 but though he had done so many miracles before them, yet they believed not on him: 12:38 that the saying of esaias the prophet might be fulfilled, which he spake, lord, who hath believed our report? and to whom hath the arm of the lord been revealed? 12:39 therefore they could not believe, because that esaias s

TRUE HISTORY OF WITCHCRAFT

bols "isis" is a symbol of the long-denied female component of deity to some occultists "pan" or "the horned god" or "set" or even "satan" are symbols of unconscious, repressed sexuality. to the occultist, there is no devil, no "god of evil" there is, ultimately, only the ain sof aur of the cabbalah; the limitless light of which we are but a frozen spark. evil, in this system, is the mere absence of light. all else is illusion. the goal of the occult path of initiation is balance. in freemasonry and high magick, the symbols of the white pillar and black pillar represent this balance between conscious and unconscious forces. in gardnarian wicca, the goddess and horned god- and the priestess and priest, represent that balance. there is nothing, nothing of pacts with the "devil" or the worshi

to trace the wiccan rumor to its source. as we shall see, in the very year i "fell" into being a gnostic bishop, i also fell into the original charters, rituals and paraphernalia of wicca. the charter and the book being a radical revisionist history of the origins of the modern witch cult and the book of shadows "it was one of the secret doctrines of paganism that the sun was the source, not only of light, but of life..the invasion of classical beliefs by the religions of syria and egypt which were principally solar, gradually affected the conception of apollo, and there is a certain later identification of him with the suffering god of christianity, free- masonry and similar cults" aleister crowley in astrology, 1974..if gbg and crowley only knew each other for a short year or a true hist

TURNER ROBERT ARBETEL OF MAGICK

are filled with eternal truth, and with the grace of god, and are lords of the whole world, and do reign over the lords of darkness, as the members of christ. between these and the other, there is a continual war, until god shall put an end to their strife, by his last judgement. aphorism 38. therefore magick is twofold in its first division; the one is of god, which he bestoweth on the creatures of light; the other also is of god, but as it is the gift which he giveth unto the creatures of darkness: and this is also two-fold: the one is to a good end, as when the princes of darkness are compelled to do good unto the crea25 tures, god enforcing them; the other is for an evil end, when god permitteth such to punish evil persons, that magically they are deceived to destruction; or, also he c

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

or light-extending, is of all others the properest epithet for the sun. sophocles, as well as virgil, is known to have been an admirer of ancient expressions, and to have imitated homer more than any other attic poet; therefore, his employing an obsolete word is not to be wondered at. taking this etymology as the true one, the lyc an pan of arcadia is pan the luminous; that is, the divine essence of light incorporated in universal matter. the arcadians called him ton thj lhj kurion, the lord of matter as macrobius rightly translates it.2 he was hence called sylvanus by the latins; sylvus being, in the ancient pelasgian and olian greek, from which the latin is derived, the same as lh for it is well known to all who have compared the two languages attentively, that the sigma and vau are lett

gments of the mystic learning of the ancients which are now extant. that they were however intended as personified attributes, we can have no doubt; for we are taught by the venerable authority of the bagvat geeta, that all the subordinate deities were such, or else canonised men, which these figures evidently are not. as for the mythological tales now current in india, they throw the same degree of light upon the subject, as ovid s metamorphoses do on the ancient theology of greece; that is, just enough to bewilder and perplex those who give up their attention to it. the ancient author before cited is deserving of more credit; but he has said very little upon the symbolical worship. his work, nevertheless, clearly proves that its principles were precisely the same as those of the greeks a

d places of worship: and, though the ammonian platonics, the last professors of the ancient religion, endeavoured to conceive something beyond the reach of sense and perception, as the essence of their supreme god; yet, when they wanted to illustrate and explain the modes of action of this metaphysical abstraction, who was more subtle than intelligence itself, they do it by images and comparisons of light and fire.3 from a passage of hecat us, preserved by diodorus siculus, i think it is evident that stonehenge, and all the other monuments of the same kind found in the north, belonged to the same religion, 1 see plate xv. fig 1, c c. 2 see plate xvii, fig. 1. 3 see proclus in theol. platon. lib. i. c. 19. 66 on the worship which appears, at some remote period, to have prevailed over the wh

ration.5 this has exactly the appearance of one of those crosses, which were erected in church-yards and cross roads for the adoration of devout persons, when devotion was more prevalent than at present. many of these were undoubtedly erected before the establishment of christianity, and converted, together with their worshippers, to the true faith. anciently they represented the generative power of light, the essence of god; for god is light, and never but in unapproached light dwelt from eternity, says milton, who in this, as well as many other instances, has followed the ammonian platonics, who were both the restorers and corrupters of the ancient theology. they restored it from the mass of poetical mythology, under which it was buried, but refined and sublimated it with abstract metaph

s and pinnacles with which our churches are still decorated, so many ages after their mystic meaning has been forgotten. happily for the beauty of these edifices, it was forgotten; otherwise the reformers of the last century would have destroyed them, as they did the crosses and images; for they might with equal propriety have been pronounced heathenish and prophane. as the obelisc was the symbol of light, so was the pyramid of fire, deemed to be essentially the same. the egyptians, among whom these forms are the most frequent, held that there were two opposite powers in the world, perpetually acting contrary to each other, the one creating, and the other destroying the former they called osiris, and the latter typhon.1 by the contention of these two, that mixture of good and evil, which

TYSON DONALD NEW MILLENNIUM MAGIC

e just as the four of jupiter suggests the square. mercury assumes the central six, the num- ber of god and of the enlightened magus. extending the logic of a mercury-central system to the chakras, mercury must occupy the heart, which is the regulator of the emotions and activity, the mediator between the inner and outer worlds, between thought and feeling, between desire and action. the emanator of light, the sun, naturally falls on the crown chakra, which is the resplendent thousand-petaled lotus, source of spiritual illumination. saturn descends to the belly chakra to symbolize the process of breakdown and decay in the lower intestine. on the tree of life mercury accords well with the mediating and regulating nature of tiphareth. the beauty of tiphareth stems from its dynamic equipoise

perspective by means of higher mathematics. einstein demonstrated the relative nature of time 1. and space. relativity is the notion that the qualities of things depend on how they are perceived, and are not intrinsic to them. for example, time itself moves more slowly in bodies that are traveling faster relative to slower-moving bodies. if it were possible to travel in a rocket at near the speed of light to another star and return to the earth, the astronauts might experi- ence the passage of only a few years within their spaceship, but on earth their xxx new millennium magic friends and relatives would have died of old age. magic can exist in a transcendent view of the world. when the physical and mental are perceived as one and when the inside and outside are not seen to be divided, the

the absolute freedom embodying the will to realize all potential was as yet unrealized. the frustrated desire of god recoiled upon itself, falling inward ever closer togeth- er, becoming ever more dense, metaphorically assuming a circular and then a spi- ral direction of travel. this questing inward after fulfillment is known in the kabbalah as the "primal swirlings" and may be pictured as flecks of light dancing in a whirlpool. the tightening spiral coalesced into the first ghmmering of a sense of self-a math- ematical point without dimension or substance. this point gave the perception of the all a vantage from which to consider itself. from this point god could regard the measureless light extending away endlessly in all directions. the eye (or i) that considers must consider something

show itself more subtilely as a voice, a form, a symbol, even an odor-the odor of sanctity sometimes spoken of in connection with certain saints. all these derivations of the will of the all convey wisdom pertaining to the order- ly unfolding of the universe. in the same way the smallest material light instantly banishes darkness (which has no real existence but is merely the lesser concentration of light, so does the light of spirit have absolute power over the forces of evil. magi should seek the light in times of trial or when they are doubtful and afraid, any time they find themselves assailed by the darkness. if they seek with open hearts, it will come. as jesus, one of the greatest magi, rightly observed "ask, and it shall be given you (matthew 7:7. but if they play the hypocrite, th

is is a difficult concept. the point around which the wave moves can be abstracted from the wave, but the wave never actually forms it. serpentine motion is motion searching for a point without reaching it. the unmanifest rides the crests of its numberless undulations of desire, yearn- ing for a vantage from which to achieve an awareness of self. but it is everywhere frustrated. in the primal sea of light, crest and trough cannot be distinguished, and such concepts as right and left have no meaning, for distinctions merge into one another smoothly without a break. wave motion does not cease when concrete form appears but continues to man- ifest underneath matter. the human body gives evidence of the wave, which is one of the foundation blocks of matter. the clay of which all men and women

TYSON DONALD SOUL FLIGHT

astral body from the physical body, so that the astral body can travel away from the physical body, carrying with it the consciousness of the traveler. it is held that the astral body can be projected any desired distance by the force of the will, even to the farthest corner of the universe, unrestricted by the physical laws that govern the movement of matter, such as the limitation of the speed of light. vast distances are crossed instantly. the physical body remains behind, as though asleep or in a trance state. the astral body stays connected to the physical body by an astral umbilical cord known as the silver cord that can stretch to an unlimited degree, and when stretched to its thinnest has the appearance of a strand of spider web. the link of the silver cord allows the astral body

y hill by walking around it three times widdershins-against the course of the sun. in magic, clockwise circumambulation winds up and focuses energy, whereas counterclockwise circumambulation unwinds and releases it. passage between two pillars of stone is symbolically 53. murray, 240. 46. soul flight akin to being born between the legs of a woman, and passing from a place of darkness into a place of light. at one time, the stone circles were thought to have been erected by the priestly and scholarly order of druids that was great in power in britain and northern france just prior to the time of christ. archeology has revealed that they are much older than the druids, older even than the celts themselves. they were built by the prehistoric neolithic people who inhabited britain before the c

most a running speed. the second level is an accelerated motion in which objects appear to approach and flash past with great rapidity. this second intermediate speed would have been difficult for his victorian readers to visualize, but we are all familiar with it from modern cinema. when the film of a movie is speeded up, we get exactly the impression described by muldoon, apart from the streaks of light that trail after the astral body moving at this velocity, which muldoon wrote were similar to the scintiliations that trail after a meteor. the third supernormal speed involves an instantaneous, or apparently instantaneous, transition from one place to another. muldoon's methods the primary method used by muldoon to induce soul flight was autosuggestion. just prior to falling asleep in hi

edroom, the apparition vanished and things "came right" again- 107. fox, 19. 108. ibid, 20-1. 92 soul flight the most interesting of these apparitions involved a fairy, which to the eyes of the young fox looked like a garden gnome. he described it as "a funny little fellow dressed in brown" that climbed up on his bed with a reassuring smile and pointed to a nearby screen, in which a bright circle of light appeared. within this circle, the mist cleared to reveal the scene of a farm, in bright colors, with all the animals moving as in life. a woman in a blue dress waved her hand from the doorway of the house. after a while, the scene faded and the fairy gave a nod and a smile before vanishing. all these early experiences of fox are connected. they were attempts by spiritual beings to awaken

xir of eternal life, or spiritual beings dwelling on higher planes who descended to the material world for the purpose of teaching him, although he tended to believe they were living men. in an extraordinary manifesto written in 1896, mathers referred to himself as "chief adept and ambassador of those secret and unknown magi who are the concealed rulers of the wisdom of the true rosicrucian magic of light" and he wrote about the nature of the secret chiefs: 98. soul flight concerning the secret chiefs of the order, to whom i make reference and from whom i have received the wisdom of the second order which i have communicated to you, i can tell you nothing. i do not even know their earthly names. i know them only by certain secret mottoes. i have but very rarely seen them in the physical bo

TYSON DONALD THE MAGICAL WORKBOOK

ward. imagine a string attached to the top of your skull that pulls your head and spine gently upward, and remember to keep your shoulders relaxed. direct your gaze forward with your eyes focused on the unseen distant horizon on the other side of the wall. visualize the tiny molecules in the air around you dancing and vibrating with golden energy. with your mental vision, see them as small flecks of light that vibrate and mingle so rapidly, they merge into a kind of energized golden mist. be aware that this mist is really composed of ultrafine particles. exhale completely, but without strain. breathing 11: pore breathing 45 inhale evenly through your nose for four rhythmic beats without overfilling your lungs. use a silent mantra such as "omega" to time these beats-repeat the mantra four t

so that it passes through the roof of your house, the ceiling of your practice room, and the top of your skull, to focus at the center of your chest between your nipples. this place in your body is known as your heart-center. allow your awareness to slide down the interior channel of this ray into your chest. concentrate your will on the focal point of the ray. visualize inside your torso a spark of light that grows into a shining sphere three inches across. as the spark expands into the sphere, its color dims and changes from blue-white to a softer yellow-white, the color of the sun. mentally draw energy from the star down the channel of the ray and into the sphere so that the sphere radiates more and more strongly. when you sense that the sphere at your heart-center cannot hold any more

e of a candle swaying on faint currents of air. from time to time colors flare across its surface, triggered by different emotions. keep your emotions calm and balanced, and if you perceive your aura disturbed by color, use the power of your will to make it resume its uniform pale yellow. after you have contemplated your expanded aura, allow the outward flow of energy from the blazing yellow ball of light in your chest to lessen, so that your aura begins to shrink back in upon itself visualize the intensity of the sphere in your heart-center becoming less and less. it reduces to a faint spark and fades completely away. your energized aura naturally sustains itself away from the surface of your body at a distance that is between several inches to almost a foot. it is closer where it surroun

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 sphere and causes it to shine with bright golden light. feel its warm

lms of your hands. speak the words "the star centers me" allow your arms to fall to your sides and assume the standing pose. hold an awareness in your mind that you are both grounded to the earth, and centered in the universe by the three rays extending from your chest. let the rays withdraw into the center of the golden sphere in your chest, and let the sphere contract into a single bright point of light that fades from your awareness. close your eyes and take several deep breaths. press your palms over your face and draw them slowly downward as though sliding off a skin-tight mask. open your eyes, relax from your posture, and go about your day. commentary many methods of grounding and centering are described by various teachers. the details of the method presented here are original, but

TYSON DONALD THE POWER OF THE WORD

f tetragrammaton, because this is the usual practice in western magic. however, i should point out that it is more correct to refer to each group of three forms that begin with the same letter as a banner, and to call each individual permutation a seal. thus, in proper kabbalistic terminology, the three seals ihvh, ihhv, and ivhh jointly compose the first of the four banners (see gikatilla, gates of light, harper collins, 1994, p. 233. because the focus of this work is magical, i have chosen to follow the occult practice and call each permutation a banner. understandtihneg n ame t he letters of tetragrammaton designate the four essential principles that form the foundation of the universe and constitute the mechanism of both creation and destruction. these principles are the bare backbone

f kabbalistic numerology. these christian kabbalists and others who followed in their footsteps were greatly aided by several jewish scholars who converted to christianity, such as flavius mithridates, who translated many kabbalistic texts for pico, and paulus ricius, the private physician to the german emperor maximilian, who published rabbi joseph gikatilla's influential portae lucis (the gates of light) at augsburg in 1516. concerning the power of the fivefold name of jesus, cornelius agrippa quotes directly from the conclusions of pico della mirandola when he writes: as john in the revelations describeth that heavenly city, whose twelve gates are guarded with twelve angels, infusing on them what they receive from the divine name, twelve times revolved; and in the foundations of that ci

r in women the vagina, and exited either by the mouth (in vomiting) or the anus (in excretion) or the vagina (in birth) or through a cut in the skin. when ashmodai swallows the ring, he takes its higher dimension of reality and submerges it within the shadows of the magic circle of his body, thereby isolating it, and to the extent it is possible for a creature of darkness to control an instrument of light, commanding it. 94 tetragrammaton in magic, rings can be empowered in four ways. either a spirit is caused through ritual procedures to enter into the ring and dwell within it, lending it the power of the spirit, which the possessor of the ring commands; or the ring derives its efficacy from its occult correspondences with the heavens; or the ring gets its power from natural objects posse

) words: by the authority of the name of power yeheshuah, i banish all shadows from this holy vessel. with your right index finger, inscribe a spiral vortex over the water beginning at the center and expanding in a counterclockwise direction in everwidening circles. finally, end the spiral by raising your index finger to point straight upward. as you do this, visualize astrally an expanding swirl of light that drives dark shadows away from its edges and see the water in the bowl perfectly clear and neutral. at the same time you are drawing the banishing spiral upon the air, vibrate powerfully the letters of the holy name ihshvh("yod-hay-shin-vav-hay, beginning the first letter in the name at the center of the spiral and ending the last letter of the name when your index finger points direc

the words: with this cross i seal the light within this cleansing water. may its power endure forever, in the name of god ihvh("yod-hay-vav-hay. once the water is cleansed, charged, and sealed, it may be poured into a clean storage vessel, capped, and set aside until it is needed. provided it remains in a cool, dark place and is not touched or used by anyone else, it will retain its occult charge of light for a long time. after you have poured the charged water into its storage vessel and capped it, face west and raise your hands overhead. speak the closing of the ritual in these, or similar, words: i (your name) give thanks to the supreme light for the fulfillment of this ritual of cleansing and charging. leave the eastern quarter and walk around the altar clockwise until your stand in th

VOX SABBATUM

magickian. the term black represents wisdom, not ill inspired intent. please refer to the arabic root fhm, meaning black or wisdom. this is the basis of the sabbatic goat as the torch bearer, which signifies knowledge and intelligence. 2 the antinomianian path of self-deification, isolating the psyche from the natural order of self- dissolution. 3 from oz, or azazel the fire djinn and first born of light. 4 leviathan, see the grimoire abramelin. 5 called iblis or is the same as shaitan in islamic sufism. vox sabbatum the witches sabbat 3 and hell below. he in his late teens or early twenties rebels from the norm of christianity and adopts a so-called satanic or even an atheistic belief system. by the time he becomes old, 50 s plus he begins reverting back to the christian beliefs which we

modeus 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 fell into a state of transformation as a djinn of fire, first born and favored of god, he vox sabbatum the witches sabbat 21 understood the highest principles of light. now lucifer would develop the aspect of his being called noctifer, thus ahriman sprang forth through his shadow. noctifer was awakened from a slumber by the first bride of adam, called az lilith. she was fiery, bestial, vampyric and a demoness of insatiable lust. she awoke ahriman (or noctifer) and by this stimulation he kissed her, causing menstruation. she joined soon with shaitan/sama

is abel, the eight is abrisene, the ninth yobel and armoupieel. the eleventh of the fallen angels are melceir- adonein and the twelfth is belias, who is over hades. in the gnostic text of the apocryphon of john lucifer is the darkness which gained a light, and found himself as a god. his word is i am god and there is no other god beside me, he was one of the most powerful archons under the throne of light. the archon samael-lucifer was said to have a multitude of faces, being able to change form among the angels as he so desired. the luciferian sabbat is the self modeling self-deification through high sorcery in the aim of aligning the self with the logos of yaltabaoth, who is the fallen djinn most high. remember that all gods speak through our flesh, the perfected angel-demon called lucif

nd mountains, those who through me are created! akoman isolate druj of the adverse mind zairi the venom maker, the kiss of the serpent araska dev of the evil eye akatash who opens the isolate way of the left hand path nas the druj of the shadow, awakener in the grave with blood! witness my ritual of the sun, from which i am the god of above and below! i ascend now into the sky, as the angel-djinn of light i am upon earth known as ahriman, arimanius, the dragon of darkness my religion is sorcery, that which is created from the self thus of self-love vox sabbatum the witches sabbat 27 my forms are many, human or a beautiful angel, crowned and winged in emerald, luminous as the peacock, as wise as the serpent. i may take the form of the serpent with a lions head, for i am the dragon and beast

ough unity in the sun shall the flesh manifest from thy will. vox sabbatum the witches sabbat 28 behold! my names are many, each gives power of both darkness and light! upon the earth my astral body is the toad, in the aethyr my form is that of a dragon! i am yaltabaoth! i am saklas! i am samael! i am arimanius! i am azal ucel! i am set-an, shaitan the adversary! i am lucifer! highest angel-djinn of light! my word is i am god and there is not another beside me! so shall i create through my desire, my will and my belief. the whore upon the beast is my sign upon earth, my flesh lives through cain! with these words i encircle and bind this spell, that none other shall know the words of my secret fire pronounced in the highest heavens! so it is done! consider this a clearing of the mind and a

WAITE ASPECTS OF MASONIC SYMBOLISM

light communicated in masonry. the significance of those hindrances which place him at a disadvantage, impede his movements, and render him in fact helpless, is much deeper than this. they constitute together an image of coming out from some old condition by being unclothed therefrom- partially at least- and thereafter of entering into a condition 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 can

to the fullest expression. now, that which is formulated as mystic birth is comparable to a dawn of spiritual consciousness. it is the turning of the whole life- motive in the divine direction, so that, at a given time- which is actually the point of turning- the personality stands symbolically between the east and the north, between the greatest zone of darkness and that zone which is the source of light, looking towards the light- source and realizing that the whole nature has to be renewed therein. mystic life is a quest of divine knowledge in a world that is within. it is the life led in this light, progressing and developing therein, as if a brother should read the mysteries of nature and science with new eyes cast upon the record, which record is everywhere, but more especially in hi

riant accounts in the first book of kings and in chronicles, that we must have recourse for the important masonic symbolism concerning the pillars j. and b. there is very little in holy scripture which would justify a choice of these objects as particular representatives of our art of building spiritualized. but in later kabalism, in the texts called "the garden of pomegranates" and in "the gates of light" there is a very full and complicated explanation of the strength which is attributed to b, the left-hand pillar, and of that which is established in and by the right-hand pillar, called j. the temple as regards the temple itself, i have explained at length elsewhere after what manner it is spiritualized in various kabalistic and semi- kabalistic texts, so that it appears ever as "the pro

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

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

n horus. the fight between the sun-god and set was a very favourite subject with egyptian writers, and there are many forms of it. thus there is the fight between heru-ur and set, the fight between ra and set, the fight between heru-behutet and set, the fight between osiris and set, and the fight between horus, son of isis, and set. in the oldest times the combat was merely the natural opposition of light to darkness, but later the sun-god became the symbol of right and truth as well as of light, and set the symbol of sin and wickedness as well as of darkness, and ultimately the nature myth was forgotten, and the fight between the two gods became the type of the everlasting war which good men wage against sin. in coptic literature we have the well-known legend of the slaughter of the drago

t according to their desire in all the earth through their words of power which are in their bodies" the legend of the destruction of mankind chapter iv. iv. and the majesty of this god said "call to me the god thoth" and one brought the god to him forthwith. and the majesty of this god said unto thoth "let us depart to a distance from heaven, from my place, because i would make light and the god of light (khu) in the tuat and [in] the land of caves. thou shalt write down [the things which are] in it, and thou shalt punish those who are in it, that is to say, the workers who have worked iniquity (or, rebellion. through thee i will keep away from the servants whom this heart [of mine] loatheth. thou shalt be in my place (ast) asti, and thou shalt therefore be called, o thoth, the 'asti of r

hall come into being the ibis (habi) bird of thoth. i moreover give thee [power] to lift up thine hand before the two companies of the gods who are greater than thou, and what thou doest shall be fairer than [the work of] the god khen; therefore shall the divine bird tekni of thoth come into being. moreover, i give thee [power] to embrace (anh) the two heavens with thy beauties, and with thy rays of light; therefore shall come into being the moon-god (aah) of thoth. moreover, i give thee [power] to drive back (anan) the hanebu[ fn#64] therefore shall come into being the dog-headed ape (anan) of thoth, and he shall act as governor for me. moreover, thou art now in my place in the sight of all those who see thee and who present offerings to thee, and every being shall ascribe praise unto the

"the great one of the two serpent goddesses of heru-behutet shall be called 'ur-uatchti'[fn#112] from this day onwards [fn#112 "great one of the two uraei-goddesses" these goddesses had their places above the brow of the god, or at the right and left of the solar disk. xix. and heru-khuti travelled on in his boat, and landed at the city of thes-heru (apollinopolis magna. and thoth said "the being of light who hath come forth from the horizon hath smitten the enemy in the form which he hath made, and he shall be called being of light who hath come forth from the horizon from this day onwards"[fn#113 [fn#113] in the sculpture (naville, mythe, pl. 19) we see the god, who is hawk-headed, and wears the crowns of the south and north, seated in a shrine set upon a pedestal. in the right hand he h

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

60 is kabbalistically added as follows: 1 plus 2 plus 6 plus 0= 9; this is the symbol of the ninth sphere. the ninth sphere is sex. the two witnesses have their root in sex. these two witnesses id and pingal are two fine ganglionic chords through which the solar and lunar atoms of our seminal system ascend to the chalice. the chalice is the brain. fill your chalice, brethren, with the sacred wine of light. this explains why the sign of the infinite appears above the head of the magician, and before him are the swords, the cups and pentacles [are before him, and [why] is he grasping the little magic wand that symbolizes the spinal medulla. when the solar and lunar atoms make contact in the coccygeal bone, the kundalini, the igneous serpent of our magical powers awakens, then we are devoured

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

antras is an omnipotent clue in order to meditate upon our divine mother. master huiracocha [doctor krumm heller] stated the following in his rosicrucian novel: when a man joins with a woman in the secret act, he becomes a god since he converts himself into a creator at that very moment. some seers state that in those precise moments of love, the two beings are seen enveloped by a brilliant burst of light; they are enveloped by the most subtle and potent forces that are in nature. if a man and a woman would know how to withdraw without the spasm and retain such a vibration, then they can operate with it as magicians in order to purify themselves and obtain everything. however if they do not know how to retain such light, it will abandon them in order to confine itself in the universal curr

exual en que nacimos. entonces nos sentimos sexualmente estimulados. comprendemos por qu los hombres y mujeres de cuarenta a os est n realmente maduros para trabajar en la gran obra y los sentimientos sexuales son m s vigorosos en sta edad. 73 light and consciousness light and consciousness are two phenomena of the same thing. the higher levels of christic consciousness we develop the more levels of light we attain. the planets are gradually absorbing the christic consciousness of the sun. thus when the planets of our solar system have integrally absorbed the divine solar consciousness, then life, light and heat will no longer occupy only the astronomical place of the sun, but the entire solar system will then shine like the sun. this is the case of the gigantic sun of antares, which is a

WESTERN MANDALAS OF TRANSFORMATION SR AL

ool other than your own consciousness. you need no garment other than your own imagination. you need no authority other than that of your own true will. set forth, then, into the new dawn.a new start on the greatest adventure there is: to become one with the divine genius. this book is dedicated to all my students, and especially to my lodge sisters in hermetica west, who have been a great source of light and joy in my life: sarial, la, tzadkiel, aimbe, morning star, starel, and matarah, and to claire, wherever you are. special thanks to: all golden dawn friends, both living and dead, and la and lux for proofreading table of contents introduction chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter 1: 2: 3: 4: 5: 6: 7: 8: 9

l qabalistic symbolism. one of the meanings of the tarot key we have just been discussing is experimentation and verification. with enough experimentation with these techniques, qabalah tells us, more secrets are divulged and the full spiritual import of their meanings become personally verified. figure 13-0 chapter 14 using tattwas for healing and balancing the next time you see a flashing point of light on a television advertisement, or a point of light that scintillates accompanied by a single pinging note of music, please remember that the advertiser has just implanted what amounts to a directive in your subconscious mind; he has just polluted your aura with junk energy .david tansley, the rainment of light the principles of using sound and color, both for healing and for maintaining e

planetary energy, they do not draw upon other kinds of symbolism such as number and astrological symbols, as we saw in earlier chapters where we created talismans based primarily on the sephiroth. these tattwas correspond to the zodiacal and planetary energy of the paths of the tree and use the traditional five tattwa elements in different combinations. goethe felt that colors were the sufferings of light, and corine heline in her healing and regeneration through color (1987) explains: sacrifice is the keynote of all progression in every round of life from the atom to god. the white light, containing all colors within itself, lowers its vibration rate (sacrifices itself) to produce the spectrum (p. 9. an exhaustive exploration into color healing is not the focus of this book, but some back

s when they are done in this order? they also stimulate these corresponding colors. the silver-white at the end is not really a chakra; it is the absent daath. it corresponds to the shell or aura of the etheric body, and is visualized as surrounding all of the chakras, which are flashing in the shining colors attributed to them. as alice bailey said: think of the etheric body as a shimmering body of light, a reflector of the conditions of all the other subtle bodies, and the network that connects to the physical body. it is here that we find the key. figure 14-d the occult uses of color in this section we will examine some of the reasoning behind this kind of occult use of sound and color, as well as how the planetary energies relate to the interior chakras. examine the following associati

hospitals and are useful in diagnosing and treating disease. visible light is also of vital importance in the proper development of plant and animal life. some studies have concluded that visible light penetrates the skulls of sheep, dogs and other mammals, and perhaps many internal organs as well. there is a good body of evidence that points to both the benefits and the hazards of certain kinds of light waves. for instance, prolonged exposure to pink light will cause rodents to die, plants will flourish under blue light but will not grow under green light, and blue light consistently reduces blood pressure in humans. but modern science (especially in america) has neglected, for the most part, to develop the scientific inquiry of visible light (which composes about one-sixtieth of the ele

WHO ARE THE DRACONIANS

mar lost his will and entered the car. the door closed and he found inside- not surprisingly- the three same men whom he had been dodging for months. they drove for a while, leaving the city and entering a wooded area "the car stopped and they all walked up to a big ufo surrounded by some sort of luminous ring and hovering above the ground. the men walked underneath the craft, which emitted a ray of light and they suddenly were inside. still drained of any willpower, aeromar walked to a chair and sat down. from the arms of the chair appeared handles that secured his wrists. an iron bar then pressed his forehead backwards while another gadget fast- ened his neck. up to here the men were always dressed with suits, but at this point an incredible transformation took place: the mib's head ripp

but the calendar on the wall was turned to nov. 97, so i had no idea what day it actually was. from where i was, i could see the whole production floor, but i could see no-one moving anywhere. i decided i was safer on the roof where i was, so i climbed back up the bin ladder and hid behind a wall where i could see better. the roof was covered with a layer of ash, i first thought it was a covering of light snow (it was cold enough) i assumed the ash was from burning buildings. as i was looking at the ash i could see my foot prints where i had walked. and then i felt the hair on the back of my neck stand up, as i realized there were other foot prints also (over mine) i realized i was not alone on the roof. but these footprints were different, they were long and narrow. i followed them with m

tilian agenda/who are the draconians.htm (51 of 68 [8/25/2000 17:20:00] sunrise. his face was gentle and happy and his eyes looked at me lovingly. his whole countenance was just amazing beyond description. he placed his hand upon my shoulder and pointed toward the house. i looked over to my bedroom window and saw the three beings still at my window hovering above the ground in a bright green beam of light which seemed to be coming from nowhere. the angel stayed by my side and protected me. i tried to cast the small gray aliens away with my priesthood but they were still there. i was so angry, the things that had made my life miserable since i was a child now there within my view, and i saw how weak they were, how small. and i thought 'these beings so small, yet their power is enough to sto

rom gray into a sick yellowish color. i watched as the angel opened his robes and unsheathed a golden sword and began to cut away the tops of the beings heads and their brains came out in an upper and lower section. the angel arose and spoke 'behold, they are nothing to us. they are nothing but creatures of evil' then a blue light or conduit from the sky actually transported them into small balls of light and took them away. so i have no evidence that i actually killed them. we, the angel and i then entered the house, and in the kitchen were three more aliens. one came up to me with a long shiny metal rod that seemed to have a laser beam coming out it. the alien stuck it in the left side of my neck and it stung really bad and then i could not move, so the angel touched me and i could move

en square in the face breaking its neck and killing it instantly. the other two stood by looking at their fallen comrade- their moves were very quick and their heads rotated almost as fast as a lizard. the angel held up his arms and spoke in the name of jesus christ i command you to depart. then both the creatures immediately fell to the floor and these gray aliens were again taken up into a beam of light in the same manner as before. then the angel covered my eyes and then uncovered my eyes. i was all of a sudden on top of a large mountain looking down over a large valley filled with aliens and strange looking humans and their spacecraft. then i saw hundreds of people dressed in white walking on the mountain with us as if they had come to watch. and then a voice from heaven said 'behold

WICCA EIGHT SABBATS OF WITCHCRAFT

candle-making parties and try to make and bless all the candles they'll be using for the whole year on this day. other customs of the holiday include weaving 'brigit's crosses' from straw or wheat to hang around the house for protection, performing rites of spiritual cleansing and purification, making 'brigit's beds' to ensure fertility of mind and spirit (and body, if desired, and making crowns of light (i.e. of candles) for the high priestess to wear for the candlemas circle, similar to those worn on st. lucy's day in scandinavian countries. all in all, this pagan festival of lights, sacred to the young maiden goddess, is one of the most beautiful and poetic of the year. eight sabbats of witchcraft get any book for free on: www.abika.com 13 l a d y d a y: the vernal equinox= by mike nic

o the young maiden goddess, is one of the most beautiful and poetic of the year. eight sabbats of witchcraft get any book for free on: www.abika.com 13 l a d y d a y: the vernal equinox= by mike nichols now comes the vernal equinox, and the season of spring reaches it's apex, halfway through its journey from candlemas to beltane. once again, night and day stand in perfect balance, with the powers of light on the ascendancy. the god of light now wins a victory over his twin, the god of darkness. in the mabinogion myth reconstruction which i have proposed, this is the day on which the restored llew takes his vengeance on goronwy by piercing him with the sunlight spear. for llew was restored/reborn at the winter solstice and is now well/old enough to vanquish his rival/twin and mate with his

steries. probably the nicest description of it occurs in m. z. bradley's 'mists of avalon, in the scene where morgan and arthur assume the sacred roles (bradley follows the british custom of transferring the episode to beltane, when the climate is more suited to its outdoor celebration) the other christian holiday which gets mixed up in this is easter. easter, too, celebrates the victory of a god of light (jesus) over darkness (death, so it makes sense to place it at this season. ironically, the name 'easter' was taken from the name of a teutonic lunar goddess, eostre (from whence we also get the name of the female hormone, estrogen. her chief symbols were the bunny (both for fertility and because her worshipers saw a hare in the full moon) and the egg (symbolic of the cosmic egg of creati

iades. by zeus, she is also the mother of hermes, god of magic. maia's parents were atlas and pleione, a sea nymph. eight sabbats of witchcraft get any book for free on: www.abika.com 17 the old celtic name for may day is beltane (in its most popular anglicized form, which is derived from the irish gaelic 'bealtaine' or the scottish gaelic 'bealtuinn, meaning 'bel-fire, the fire of the celtic god of light (bel, beli or belinus. he, in turn, may be traced to the middle eastern god baal. other names for may day include: cetsamhain('opposite samhain, walpurgisnacht (in germany, and roodmas (the medieval church's name. this last came from church fathers who were hoping to shift the common people's allegiance from the maypole (pagan lingham- symbol of life) to the holy rood (the cross- roman in

secondly and more importantly, st. john himself was often seen as a rather pagan figure. he was, after all, called 'the oak king. his connection to the wilderness (from whence 'the voice cried out) was often emphasized by the rustic nature of his shrines. many statues show him as a horned figure (as is also the case with moses. christian iconographers mumble embarrassed explanations about 'horns of light, while modern pagans giggle and happily refer to such statues as 'pan the baptist. and to clench matters, many depictions of john actually show him with the lower torso of a satyr, cloven hooves and all! obviously, this kind of john the baptist is more properly a jack in the green! also obvious is that behind the medieval conception of st. john lies a distant, shadowy pagan deity, perhaps

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through and steal: for where thy treasure is, there will thy heart be also. the lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. but if thine eye be evil, thy whole body shall be full of darkness. if therefore the light that is in thee be darkness, how great is the darkness! no man can serve two masters; for either he will hate the one, and love the other; or else he will hold to one and despise the other. ye cannot serve god and mammon. therefore i say unto you, be not anxious for your life, what ye shall eat, or

to know; out of your heart, cry wonder: sing that we live. selections from: robert t. weston, out of the stars. unitarian- universalist hymnbook commission, hymns for the celebration of life. boston, beacon press, 1964, no. 345. sayings of baha u llah (on the soul) consider the sun when it is completely hidden behind the clouds. though the earth is still illumined with its light, yet the measure of light which it receiveth is considerably reduced. not until the clouds have dispersed, can the sun shine again in the plenitude of its glory. neither the presence of the cloud nor its absence can, in any way, affect the inherent splendor of the sun. the soul of man is the sun by which his body is illumined, and from which it draweth its sustenance, and should be so regarded. consider, moreover

is body trebling like a wind-blown reed. no woman s loved me, no man sought my help. fergus. a king is but a foolish labourer who wastes his blood to be another s dream. druid. take, if you must, this little bag of dreams; unloose the cord, and they will wrap you round. fergus. i see my life go drifting like a river from change to change; i have been many things a green drop in the surge, a gleam of light upon a sword, a fir-tree on a hill, an old slave grinding at a heavy quern, a king sitting upon a chair of gold and all these things were wonderful and great; but now i have grown nothing, knowing all. ah! druid, druid, how great webs of sorrow lay hidden in the small slate-coloured thing! selection from: w.b. yeats. fergus and the druid, from the rose. in m.l. rosenthal, selected poems a

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

, of martine berthereau, companion of baron jean de chatelet who died about 1645 and of the widow lady afterwards symbolized by him as sophia (heavenly wisdom, fellow student and inspirer of john georg gichtel who died about 1700. the occultists of today cannot need to be reminded of the great hermetists and theosophists of recent times: of d. anna kingsford, who was indeed illuminated by the sun of light; of madame blavatsky, leader of the t.s. no occult student, however wide apart his own favored path of wisdom, could fail to recognize in her a master mind in a woman's frame. i cannot fail to express the lament which followed the passing of d. william robert woodman, for many years known as the supreme magus of the society ros. in anglia which is exoteric in its outer grades but whose co

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

es. pisces has now followed aries; but the sun is still said to enter the sign aries at the vernal equinox about march 21st. its actual position in march 1900 was near omega pisces. t. subba row describes the seven primary forces of nature as six powers resumed in a seventh. these are called sakti (mahamaya) and are related to kanya, i.e, virgo, as the 6th zodiacal sign; they are parasakti, force of light and heat; inanasakti, intellect; itchasakti, cause of voluntary movements; kriyasakti, energy of will kundalini sakti, the life force show in attraction and repulsion, positive and negative; mantrika sakti, the power of sounds, vibration, music, words and speech; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott these are summarized in daivi prakriti=the light of

ions of the god and are as follows. 1. first as the fish, matsya; 2. kurma, the tortoise. 3. varaha, the boar. 4. narasingha, the man-lion. 5. vamana, the dwarf. 6. parasu-rama. 7. rama chandra. 8. krishna. 9. buddha. 10. kalki, the horse, is yet to come. these avatars are susceptible of a mystical explanation on the plane of cosmogony. it has been given in the garuda temple of the oriental order of light by frater numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott t. h. pattinson of bradford, a very notable mystic and occult student. 99. in the yoga vasishtha maha ramayana of valmiki, edited by vihari lala mitra, will be found an essay on om- tat-sat, on-id-est, and this contains some very curious information on the 10 numerals as related to the mystical syllable o

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

on. 129 cordovero s perspective was elaborated in the eighteenth century by joseph ergas in a passage in the second part of shomer emunim where the fictional interlocutor, yehoyada a name, incidentally, that connotes gnosis of god enunciates six principles of faith (iqqarei ha-emunah) to shealtiel. while explicating the fifth principle, yehoyada explains why it is legitimate to apply the metaphor of light to the sefirot even though they are spiritual and not physical entities: light linear circularity (a)temporal poetics 75 is forever bound to its source and cause, and it does not separate from it. on account of this the sefirot are described as lights, for they proceed and emanate from the divine sun, and they are not separated from it, god forbid, but rather the emanated is forever bound

nd since they emanate in every moment[ be-khol et, the beginning has no end [tehillah ein lah sof. therefore it says their end in their beginning. 158 in his own commentary on sefer yesirah, cordovero elucidates the matter of the bond of the emanations, the first in the last and the last in the first [qesher ha-sefirot ri shon besofan we-sofan be-ri shon, in terms of his doctrine of the two types of light: the straight light, or yashar, that issues from keter to malkhut, and the restored light, or hozer, that is reflected back from malkhut to keter:159 this is the way the wheel turns and rotates without end or limit [we-khen derekh ha-galggal hozer u-mitggalggel ad ein sof we-takhlit. 160 needless to say, the turning and rotating suggest a circular motion indicative of the sefirotic activi

no differentiation of gradations [perishu de-darggin].196 karo presents the emanative overflow from above to below as a temporal process, linking it specifically to the verse la-kol zeman we-et le-khol hefes tahat hashamayim, there is a time for everything, and a moment for every desire under heaven (eccles 3:1. parsing the verse kabbalistically, karo remarks that zeman, time, denotes the influx of light to yesod, designated by the term kol, an idea he connects (following much older sources) with the rabbinic notion of seder zemannim, the order of time prior to creation. karo also deduces from this verse that shekhinah is et, the moment, which likewise receives the influx from above, the desire (hefes) expressive of the execution of the divine will. the sefirotic pleroma is thus divided:

gment is contained fully in mercy, the feminine in the masculine, an idea mythopoeically conveyed by the symbolic image of the single eye situated in the middle of the forehead,230 it is appropriately designated the continuous day, yom ehad, that is, the interval of time beyond the polarity of night and day, a temporal span that is continuously diurnal all shadows of dark dissolved in the shimmer of light. by contrast, the lower form, ze eir anpin, contains judgment and mercy as distinct attributes, and thus it is characterized by the sequence of night and day. what is critical to emphasize is that even though there is neither day nor night in arikh anpin, the event of its arousal is designated by the temporal term zimna, which i have rendered moment to capture the sense of spontaneous dir

state emphatically that there are important and irreducible differences between the kabbalistic and sufi views on the nature of the moment and its visionary propensities. nonetheless, both discern an implicit danger in encountering the truly real that is always in and of the moment. as the twelfth-century persian visionary suhrawardi, the shaykh al-ishraq, master of illumination, put it, flashes of light come forth from the divine presence like a sudden lightningbolt that comes unexpectedly and swiftly departs. these flashes are called times, for time in its elemental form displays the quality of incisiveness, erupting like a knife that cuts the fabric of its sheath. it is for this reason, continues suhrawardi, that one says time is sharper than a sword. it is also said, time is a cutting

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

higher illumination of self; which is combined with the bestial/demonic with the angelic. this is the center of balance which was often deemed necessary in the workings of abramelin magick; which issues control over daemonic forces within and beyond the self. azal'ucel is a sigillic word formula of azazel and lucifer to combind the ancient middle eastern with the western idea of what the bringer of light may or may not be. aleister crowley's excellent and useful liber samekh explores this system entirely, however in a modern context is rather long. it may be suggested that this particular role of magickal invocation should still be employed, this version of the summoning of the hga is simplified to a short, concise and effective version which may be memorized easily. in the luciferian wor

- sigils of mastery and how lucifer represents the self in isolation and beautiful perfection. a minimum three page essay on how the sigils of luciferian transference hold a demonstration in ones personal life. luciferian transference the sigil of calling by michael w. ford 2001 lucifer sigil by shemyaza. the isolate self, independent and awakened from the fall: lucifer is regarded as the bringer of light, knowledge and perception. reason and insight born from experience, this is the essence of the fallen archon. the higher essence of saturn, lucifer is the union of the angelic with the demonic, the daemon eternal. while the work of the sabbatic path is one of the self being cloaked in darkness and shadow, the initiate within illuminates a light brighter than any star. this is the very ess

t glory, visible and esteemed in the glory of those who hold this banner high! so this promethean flame be lit before me! meditate upon the sigil of choice and its meaning. keep a detailed diary and journal. it may be suggested that you will undertake this working in the exploration of the various aspects of lucifer as it has appeared throughout history. the primary focus should be on the bringer of light, the initiator to the highest states of spiritual development and illumination. the islamic lore of azazel known as iblis may be the foundation of the study, from which this legend partially emerged. task #6 creation of ones own alphabet of desire, photocopied and sent to succubus publising. an example of a successful occurrence with the alphabet. examples of how this alphabet works for t

d changed according to the will. read pages 19 through 20 of sabbatic sorcery. task #7 the initiate will seek mastery over the astral plane- partially by waking astral projection or dreaming astral projection, at some instances with solitary karezza or the illumination of the fire serpent. suggested book to read astral dynamics, the use of the herb salvia divinorum is also suggested use. the body of light and body of shadow are explained below. 15 the body of light luzifer by fidus..developed by meditation, yoga and creative imagination. you should sit 16 on a pillow on the floor of your chamber (or outdoors, slowly gain complete control over your body and visualize the luciferian angel (the higher faculty of man) rising in light above you..the azal ucel ritual of the holy guardian angel i

tation, yoga and creative imagination. you should sit 16 on a pillow on the floor of your chamber (or outdoors, slowly gain complete control over your body and visualize the luciferian angel (the higher faculty of man) rising in light above you..the azal ucel ritual of the holy guardian angel is used to visualize and confirm light within the self, to direct that focus of mind and develop the body of light..the major arcana of the tarot is useful for developing the body of light. meditate on the attributes of each card, and then envision the self clearly reflecting these attributes via the mind. allow the consciousness to move through them. ascend in the direction of each plane. it is possible to use a mask to reach a agreed meditative state of bringing forth the angel of light, to focus an

WORKING CEPHALOEDIUM VERSION 1

e sod the apex of the salient. and pe is the girdle of the loins of the all-fath er& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-flash of flaming sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-k huit. the card is then thus briefly to be described. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is aiwaz with 93 or 220. about it is 666 in four- fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with his rod. thus far concerning the card xvi. now then followeth a consideration of the vestments of the artists. of the rob es& insignia of the work. 1. the scarlet woman shall wear

WORKING CEPHALOEDIUM VERSION 2

o yesod the apex of the salient. and pe is the girdle of the loins of the all-father& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-flash of flaming sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-khuit. the card is then thus briefly to be described. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is aiwaz with 93 or 220. about it is 666 in four-fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with his rod. thus far concerning the card xvi. now then followeth a consideration of the vestments of the artists. of the robes& insignia of the work. 1. the scarlet woman shall wear t

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

between the pillars and vibrate "great ruling angels of the heavenly sphere, thou who art sacred we do humbly beseech thee: sabathiel zadekiel madimiel semeliel nogahiel korabiel levanael o mighty ones, send forth ye powers and blessings through the holy seal of truth so that i might benefit from your virtues and partake in the divine light" stand in the form of a cross and contemplate the forces of light. bring down the divine white brilliance (do this according to the lvx formulae in appendix f, and say "0 great seal of truth and mystery, send forth thy current of power through the angelic forces which thy represent. i charge thee to guard my sphere and keep me from evil and the unbalanced forces so that they do not penetrate my abode of mysteries. inspire and sanctify me that i may dire

st seven days of creation unravels some of the mysteries of the functions of the king and prince. for those who want to do more research into this field, i recommend a book called path of the kabbalah by david sheinkin, edited by edward hoffman. sheinkin was a friend and student of rabbi kaplan, whose kabbalistic study ranks him with the very best in his field. the sigils of the "sons of the sons of light" also appear with certain planetary correspondences in agrippa's work. finding the origin of some of these names and sigils is yet another area of research that could be done. while i have drawn from the "sons of light" and the "son of the sons of light" from the holy seal dei aemeth, there are at least two other vertical hierarchies on the seal that are unaccounted for, both in function

s and sigils is yet another area of research that could be done. while i have drawn from the "sons of light" and the "son of the sons of light" from the holy seal dei aemeth, there are at least two other vertical hierarchies on the seal that are unaccounted for, both in function and in their connection with the angels of the bonorum. i assume they may be a force higher in structure than the "sons of light" take the name el, for example. it is the plural of elohim, but it also stands for an angel in canaanite lore who mated with a mortal woman and begot shar and shalim; this angel also has a very strong connection to the "sons of light" of the other missing hierarchy, of which "i" is the head, agrippa tells us that "i" is "a divine being" while "ih" is "a just god comparing himself with man

l of elohim, but it also stands for an angel in canaanite lore who mated with a mortal woman and begot shar and shalim; this angel also has a very strong connection to the "sons of light" of the other missing hierarchy, of which "i" is the head, agrippa tells us that "i" is "a divine being" while "ih" is "a just god comparing himself with man" the inference being that they are more than the "sons of light" and exist on a much higher plane. exactly who and what these forces are is anyone's guess. perhaps research into ancient names might provide the clue. it is surprising how many names dubbed "enochian" turn up in an cient manuscripts. in the book "semiphoras and scheharnphoras" which was published in 1686 by andrew luppius, the word pele "who worketh in wonders" is given. this is the name

ent manuscripts. in the book "semiphoras and scheharnphoras" which was published in 1686 by andrew luppius, the word pele "who worketh in wonders" is given. this is the name of the spirit whom dee, after seeing it in a vision in the crystal put on his ring. no doubt there will be many more found in the future. 77 the seven tablets of creation in the dee manuscripts, the functions of the 49 angels of light (of the bonorum) are explained in the following manner. the dictating archangel, michael, tells dee "now you touch the world; the governors that work, rule under god; by whom you may have power to work such things, as shall to god profit of your country and the knowledge of his crettures" at this point, michael explains to dee that the angels work in the world (which we would call assiah)

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

evel (a) record of projection into each of the 30 aries (b) record experience of using dwb formula and rising up through the tree (c) record astral contact with at least 10 species of plant. section 4 philosophus adeptus minor (ph.a.m) 41. lecture part 3 of the addendum to the concourse of forces (method and construction of a large tablet of the bonorum and the practical application of the angels of light) 42. part 4 of addendum to the concourse of forces (method and construction of holy table) 43. part 5 addendum to concourse of forces (paper on use and construction of shew stone) workings for this level and records of these visionary and practical workings to be sent to the praemonstrater. all phases of the below must be completed before advancing to the next level (a) record working of

not creative but redemptive. the sun in virgo accomplishing the transmutation of scorpio. the virgin mother treading on the head of the serpent that the father may be born anew in the son. it is the key to the whole rosicrucian philosophy, the redemtion of matter, transforming the human into the divine. the blending of the dew and fire in purification and consecration. the exaltation of the cross of light. so, from the four we pass to three the triangle of spirit rising from the cube of matter. isis the eternal virgin (under whatever name we hail her. eternal mother, sophia, mary; osiris, father, and son jesus. and between them the serpent which must be transformed into the eagle. the destroyer who must become the transmuter. remember also that these 3 letters have a further significance t

ands for the ego, the indestructible unit which survives from life to life "0" is the eternal spirit, embracing the universe, reaching out beyond the boundaries of time and space, yet revolving about the "i" and between them the "a" of the astral, the veil of perpetually shifting illusion and experience. i- a- o. man cosmos god. from their union issues forth the divine white brilliance, the cross of light, healing, redeeming, illuminating. some years ago when i was first initiated into the r.r. et a.c. by jack taylor, i found myself at loggerheads with the christian viewpoint in interpreting these energies. not being a christian in the mundane sense of the word, yet being among a group of elderly devotees who considered this part and parcel of their whole existence, did have its problems

hus gradually raise and unite myself and divine genius" if it is a very great thing to unite yourself to the genius, how much more so it must be to unite yourself to the god that is behind it! looking at the pastos, it will be seen that it represents a kind of triple cube, the whole of which is placed between light and darkness. the lid is half light and half darkness: the upper end is the symbol of light, and the lower, the symbol of darkness; while the sides have the colours placed between the light and the darkness. at the head is placed a golden greek cross representing the spirit and the elements, and a rose of 7 times 7 petals, and four rays which go out from it. but at the foot, that which the feet rest on as if they were exalted by it, is the cross exalted on a pedestal of three st

lliance of the divine spirit descend" the aspirant is now told to rise an adeptus minor of the rose of ruby and the cross of gold, in the sign of osiris slain; and then "we receive thee as adeptus minor in that sign of rectitude and self sacrifice" the affirmation of three parts is then proceeded with: the chief adept says "be thy mind opened unto the higher (second adept "be thy heart the centre of light (third adept "be thy body the temple of the rosy cross" the pass word is then announced, which is formed from the mystic number of the grade: 21. this pass word, however, is the divine name of kether: it is used as the pass word of this grade of tiphareth in order to affirm the connection between the two. then the chief adept says that the key word is i.n.r.i. the three adepts themselves

Return to Occult Library Index



Related Matches
abode abyss active adam adept adeptus adversary age ages ahriman air altar amen ancient angel angels angelic astral aura azazel balance beast birth black blessed blood blue bow brethren brother brotherhood buddha cain candle candles celestial ceremony chakra chaos child children christ christian christianity church circle circles conscious consciousness cosmic creation creator cross crown darkness dead death degree deity demon demons depths devil disciple divine divinity doctrine dragon dream dreams earth east eastern egg egypt egyptian element elements elemental energy energies equinox esoteric eternal eternity etheric evil existence eye fallen familiar fate father fear female fiery fire five flames flaming flesh force forces form forms masonic masonry gate gates genius gnostic god gods goddess gold golden greek green guardian healing heart hearts heaven heavens heavenly hebrew hell hermetic hierarchy hiereus hierophant hiero history holy horus human humans humanity illumination illusion immortal incense infinite initiate initiation intelligence interior invoke invocation isis jesus jewish kabbalah kether key king kingdom knowledge lamp lightning lilith lion living lodge lord lotus lucifer luciferian lucis luminous magic magick magical magician magus manifestation material matter meditation mental mercy michael mind modern moon mother mysteries mystery mystic mystical myth mythology natural nature north occult ocean order osiris paths pentagram people perception physical pillar pillars plane planetary planet planets positive power powers priest prince prophet psychic pyramid ra re reality realm red religion religions religious revelation rite ritual rituals rose sabbat sacred sacrifice satan school sea secret sephiroth serpent set seven shadow shadows shaitan sky snake society solar sons sophia sorcery soul souls south spark sphere spheres spirit spirits spiritual square star stars state states stone subtle sun supreme sword symbol symbols symbolic tablet tarot temple thoth thousand three throne tradition transformation tree triangle truth ufo union universal universe vault veil venus vibration virtue wand war water waters west white wisdom witch witches witchcraft world worlds worship yoga


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