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Michael Wynn's Occult Reference Library

OF SPIRIT

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

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

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

on the beach with a circle of seaweed and shells to mark the directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even if you ar

lowe'en and may eve, and white candle wax dripped on the surface to create divinatory images that offer insights into potential paths. you can cast flower petals into the cauldron water to get energies flowing. for banishing, add dead leaves and tip the cauldron water into a flowing source of water. you can also burn incense in the cauldron if this is the focus of a ritual. the cauldron is a tool of spirit or akasha, the fifth element. the chalice the chalice, or ritual cup, used for rituals is traditionally made of silver, but you can also use crystal, glass, stainless steel or pewter. the chalice represents the water element and is placed in the west of the altar. like the sword, it is a sacred grail treasure and is a source of spiritual inspiration. the grail cup is most usually represe

el stands in the west and his colour is silver. pentagrams the pentagram, as i have already mentioned, is one of the most sacred geometric forms in magick. some witches wear a gold pentacle, a pentagram in a circle (see page 189, on a chain as a sign of their craft. each of the five points of the pentagram represents one of the five elemental powers, so that the uppermost single point is symbolic of spirit, or akasha or ether. it is dedicated to the goddess in her triple aspects. it is the realm of spirituality and the divine spark within all life. the top left point of the pentagram symbolises air and the fixed sign of aquarius, representing logic, intelligence and the conscious awareness that enables us to reach beyond the material and follow steps to knowledge of what is hidden. the top

to travellers far from home, o guide and keeper of all* pass the crystal next through the incense, saying: enter through this fragrance, the healing and nurturing powers of raphael, teacher and uplifter of the spirit* hold the crystal over the child or symbol and circle it deosil, saying: endow, o raphael [name the child] that he/she may pass between the dimensions and be as at home in the world of spirit as of matter* place the crystal in the bowl with the others and blow out the candles, ending with the raphael candle, sending the light to the child and allowing the incense to burn through. again, spend time in a positive family way* on the fifth day at the same hour, light the four candles, then the blue candle of sachiel and some sandalwood incense* take a lapis lazuli and pass it thr

ndance, bringing increase of all that is good and noble and joy-giving* pass the crystal next through the incense, saying; enter through this fragrance, the benign and all-encompassing powers of sachiel, bringer of knowledge and understanding of the universe and its creatures* hold the crystal high over the child or symbol and say: endow, o sachiel [name the child] that he/she may know prosperity of spirit as well as of material blessings, and share willingly with others the fruits of good fortune won by endeavour and application* place the crystal in the dish and blow out the candles, ending with the sachiel candle, sending its light to the child and leaving the incense to burn through* on the sixth day at the same hour, light the five other candles and the green anael candle and some ros

le and ready to compromise. oimelc: see imbolc. ostara: the celtic festival of the spring equinox. pentacle: a ritual item, symbol of the earth, consisting of a flat, round disc, engraved with a pentagram. pentagram: a five-pointed diagram, one of the most sacred geometric forms in magick. each of the five points represents one of the five elemental powers. the uppermost, single point is symbolic of spirit, or akasha. poppet: a featureless doll made of cloth that is filled with herbs and used in healing or as a talisman to attract love or fertility. it may also be made of clay and used as a focus for positive magick to being health or happiness to the person represented by it. power hand: the hand you write with, used to transmit assertive and creative energies. see also receptive hand. qu

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

f marduk, as he is known to the chaldeans, and of enki our master, the lord of magicians. know, then, that i have trod all the zones of the gods, and also the places of the azonei, and have descended unto the foul places of death and eternal thirst, which may be reached through the gate of ganzir, which was built in ur, in the days before babylon was. know, too, that i have spoken with all manner of spirit and daemon, whose names are no longer known in the societies of man, or were never known. and the seals of some of these are writ herein; yet others i must take with me when i leave you. anu have mercy on my soul! i have seen the unknown lands, that no map has ever charted. i have lived in the deserts and the wastelands, and spoken with demons and the souls of slaughtered men, and of wom

ik firik ba pirik pirik ba agga ba es agga ba es ba akka bar! akka bar ba akka ba es akka ba es ba akka bar akka bar ba agga ba es agga ba es ba pirik pirik ba firik firik be ninib ninib ba adu en i iaiaiaia! kur bur ia! edin ba ega erim ba egura e! e! e! ia ia ia! ekhi iak sakkak ekhi azag-thoth ekhi asaru ekhi cuthalu ia! ia! ia! what spirits may be useful in the ceremonies of calling, any type of spirit may be summoned and detained until it has answered your questions or provided you with whatever you desire. the spirits of the dead may be invoked. the spirits of the unborn may be invoked. the spirits of the seven spheres may be invoked. the spirits of the flame may be invoked. in all, there may be one thousand-and-one spirits that are of principal importance, and these you will come to

ALEISTER CROWLEY BOOK OF LIES

nd 13 is 1, the phallic unity. daleth is the yoni. and 91 is amn (amen, a form of the phallus made complete through the intervention of the yoni. this again connects with the io and oi of paragraph 1, and of course io is the rapture-cry of the greeks. the whole chapter is, again, a comment on liber legis, 1, 28-30. notes (9) 1001= 11 sigma. the petals of the sahasraracakkra (10) joy= 101, the egg of spirit in equilibrium between the pillars of the temple [35] 13 book of lies get any book for free on: www.abika.com 34 kappa-epsilon-phi-alpha-lambda iota-gamma pilgrim-talk o thou that settest out upon the path, false is the phantom that thou seekest. when thou hast it thou shalt know all bitterness, thy teeth fixed in the sodom-apple. thus hast thou been lured along that path, whose terror e

il is taken to affirm that the universe is nothing, and that is now to be analysed. the order of the element is that of jeheshua. the elements are taken rather as in nature; n is easily fire, since mars is the ruler of scorpio: the virginity of i suits air and water, elements which in magick are closely interwoven: h, the letter of of breath, is suitable for spirit; abrahadabra is called the name of spirit, because it is cheth: l is earth, green and fertile, because venus, the greenness, fertility, and earthiness of things is the lady of libra, lamed. in paragraph 7 we turn to the so-called jetziratic attribution of pentagrammaton, that followed by dr. dee, and by the hindus, tibetans, chinese and japanese. fire is the foundation, the central core, of things; above this forms a crust, torm

ALEISTER CROWLEY LIBER CHANOKH

the common signs in the same order. linea s.s. has the cherubic signs, that of the element on the left, in the same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper sides of the pyramids are all attributed to the element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand

forty-eight keys or calls 20 part ii the forty-eight keys or calls these are most solemn invocations. use these only after other invocations. key tablet hath 6 calls, 1 above other 5.1 1: governs generally as a whole the tablet of union. use it first in all invocations of angels of that tablet, but not at all with other 4 tables. 2: used as an invocation of angels e h n b representing governance of spirit in the tablet of union: also precedes, in the second place, all invocations of key tablet angels. not used in invocations of 4 other tables. 3, 4, 5, 6: used in invocations of angels of tablet of union, also of angels of 4 terrestrial tablets, thus 3: used to invoke angels of the letters of the line e x a r p for those of tablet oro as a whole and for the lesser angle of this tablet, whi

nts, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! the sign of osiris slain! the sign of the mourning of isis! the sign of apophis and typhon! the sign of osiris risen! l.v.x, lux, the light of the cross [give these] in the name of tudw hwla hwhy i declare that the spirits of spirit have been duly invoked [the knock w wwww] liber lxxxiv 21 the first key*3 ol sonuf vaoresaji, gohu iad balata, elanusaha caelazod:4 sobra z

uty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in the mind of the all-powerful. arise, saith the first: move thereofre unto his servants! shew yourselves in power, and make me a strong seer-of-things:7 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e the root of the powers of air. h the root of the powers of water. n the root of the powers of earth. b the root of the powers of fire. the four aces] the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sig

t of the powers of air. h the root of the powers of water. n the root of the powers of earth. b the root of the powers of fire. the four aces] the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha. alga. exarp [make the invoking pentagram of air in these names: hwhy. yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) make the sign of aquarius] in the na

ds in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] the forty-eight keys or calls 24 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, spirits of water, adore your creator [make sigil of eagl

fire and water, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over the fish of the sea and over the fowl of the air; and over every creeping thing that creepeth upon the earth. and the elohim created ath-ha-adam: in the image of the elohim created th

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

tness with the unfertilized female. but the female produces life by the intervention of the male, while the neuter does so only when impregnated by spirit. thus we find the feminine ama, becoming aima<fertility, of bn, the son, through the operation of the phallic yod, while alim, the congress of dead elements, only fructifies by the brooding of spirit. this being so, how can we describe alim as containing a magical formula? inquiry discloses the fact that this formula is of a very special kind. the word adds up to 81, which is a number of the moon. it is thus the formula of witchcraft, which is under hecate<crowley "orpheus" for the invocation of this goddess> it is only the romantic mediaeval perversion of science that repres

gically pledged to a gang of rascals, so much the worse for him> order of the rosy cross, 97 and he must have taken the vows with the fullest comprehension and experience of their meaning. it is also extremely desirable that he should have attained an absolute degree of moral emancipation<spirit which results from a perfect understanding both of the differences and harmonies of the planes upon the tree of life. for this reason frater perdurabo has never dared to use this formula in a fully ceremonial manner, save once only, on an occasion of tremendous import, when, indeed, it was not he that made the offering, but one in him. for he perceived a grave defect in his moral charact

hear me" clause is now uttered by the normal human consciousness, withdrawn to the physical body; the adept must deliberately abandon his attainment, because it is not yet his whole being which burns up before the beloved- section g. the adept, though withdrawn, shall have maintained the extension of his symbol. he now repeats the signs as before, save that he makes the passive invoking pentagram of spirit. he concentrates 284 his consciousness within his twin-symbol of self, and endeavours to send it to sleep. but if the operation be performed properly, his angel shall have accepted the offering of dew, and seized with fervour upon the extended symbol of will towards himself. this then shall he shake vehemently with vibrations of love reverberating with the words of the section. even in t

d me gabriel; 379 xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for about me flames the pentagram, xvi. and in the column stands the six-rayed star. xvii-xxi. repeat (i) to (v, the qabalistic cross "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit. i' b equilibrium of actives n\ a v\ n name: a h i h (eheieh) o- i k' s i\ h n\ i g\ n* g i' b equilibrium of passives n\ a v# n name a g l a (agla. o/ i k/ s i/ h n\ i g/ n* g the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closin

sives n\ a v# n name a g l a (agla. o/ i k/ s i/ h n\ i g/ n* g the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives (the grade of the "portal" is particularly attributed to the element of spirit; it refers to the sun; the paths of hb:samekh, hb:nun and hb:ayin are attributed to this degree<equinox i, 2, crowley gives these hebrew letters. mt&p has a typo here, giving the letters hb:samekh, hb:resh and hb:tzaddi. the equinox version is correct> see "777" lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: a l h i m v\ n o- i (elohim. k\ s i\ h n# i g n g 380

ALEISTER CROWLEY MAGICK WITHOUT TEARS

abika.com 29 this, we find that it means that one is aware that all one's mental and physical faculties are working harmoniously. the deadliest and subtlest enemy of that feeling is anxiety about the result; the finest gauze of doubt is enough to dim one's vision, to throw the entire field out of focus. hence, even to be aware that there is a result in prospect must militate against that serenity of spirit which is the essence of self-confidence. as you will know, all our automatic physiological functions are deranged if one is aware of them. this then, is the difficulty, to enjoy consciously while not disturbing the process involved. the obvious physical case is the sexual act: perhaps its chief importance is just that it is a type of this exceptional spiritual-mental condition. i hope, h

ses. finally, we reach the conception of molecules, atoms, electrons, protons, neutrons and so on, and nobody needs telling nowadays what unfathomable potencies lie hidden in the atom. when i say subtler, moreover, i mean it. the analysis of matter has resulted in the extraordinary discovery that the definition of matter as given by the physicist of to-day is very similar indeed to the definition of spirit as stated by the mystics of the middle ages. henry poincar has well pointed out that the results of scientific experiment as we know them, are altogether in their way dependant on the existence of our own peculiar natures. if, for example, we had no sense to use in our exploration but that of hearing, we should have worked out a classification of trees entirely different from that which

ALEISTER CROWLEY MEDITATION

e works of congreve. and the context makes this even clearer, for he sits in a corner, that is in the place of christ, the corner stone, eating, that is, enjoying, that which the birth of christ assures to us. he is the comforter who replaces the absent saviour. if there was still any doubt of his identity it would be cleared up by the fact that it is the thumb, which is attributed to the element of spirit, and not one of the four fingers of the four lesser elements, which he sticks into the pie of the new dispensation. he plucks forth one who is ripe, no doubt to send him forth as a teacher into the world, and rejoices that he is so well carrying out the will of the father. let us pass from this most blessed subject to yet another. tom, tom, the piper's son, stole a pig and away he run. t

hey might attain to samadhi by the same method. others attribute to it a more profound signifcance-which it is impossible to go into at this moment, for we must turn to- humpty dumpty sat on a wall; humpty dumpty got a great fall; all the king's horses and all the king's men couldn't set up humpty dumpty again. this is so simple as hardly to require explanation. humpty dumpty is of course the egg of spirit, and the wall is the abyss--his "fall" is therefore the descent of spirit into matter; and it is only too painfully familiar to us that all the king's horses and all his men cannot restore us to the height. only the king himself can do that! but one can hardly comment upon a theme which has been so fruitfully treated by ludovicus carolus, that most holy illuminated man of god. his master

cksilver, thus making the sword symbolic of the seven planets. but this is a phantasy and affectation "whoso taketh the sword shall perish by the sword" is not a mystical threat, but a mystical promise. it is our own complexity that must be destroyed. 89 here is another parable. peter, the stone of the philosophers, cuts off the ear of malchus, the servant of the high priest (the ear is the organ of spirit. in analysis the spiritual part of malkuth must be separated from it by the philosophical stone, and then christus, the anointed one, makes it whole once more "solve et coagula" it is noticeable that this takes place at the arrest of christ, who is the son, the ruach, immediately before his crucifixion. the calvary cross should be of six squares, an unfolded cube, which cube is this same

i- which is the hebrew for "my lord; and he descends from heaven, the supernal eden, the sahasrara cakkra in man, with a "shout" a "voice" and a "trump" again airy symbols, for it is air that carries sound. these sounds refer to those heard by the adept at the moment of rapture. this is most accurately pictured in the tarot trump called "the angel" which corresponds to the letter shin, the letter of spirit and of breath. the whole mind of man is rent by the advent of adonai, and is at once caught up into union with him "in the air" the ruach. note that etymologically the word greek letters here: sigma-upsilon-nu "together with" is the sanskrit "sam" and the hebrew adni is the sanskrit adhi. the phrase "together with the lord" is then literally identical with the word samadhi, which is the

ALEISTER CROWLEY TAO TEH KING

form, produceth vessels((homogeneous developed into heterogeneous: 0 degree understood as'something) so the sage king formulateth his wholeness in divers offices; and his law((being concordant with the nature of his people) is without violence or constraint. 33 chapter xxix refraining from action. 1. he that, desiring a kingdom, exerteth himself to obtain it, will fail. a kingdom is of the nature of spirit, and yieldeth not to activity. he who graspeth it, destroyeth it; he who gaineth it, loseth it((the usurper merely seizes the throne; the people are not with him, as with one who becomes king by virtue of natural fitness. the usurper has but the mask of power) 2. the wheel of nature revolveth constantly; the last becometh first, and the first last; hot things grow cold, and cold things h

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

illuminating. the a. a. lambda-eta, the lover, zain visible as is the lightning flash. the college of adepts. mu-alpha, the man of earth, pe, the blasted tower. the 3 keys add up to 31- lamed-aleph, not and aleph-lamed, god. thus is the whole of thelema equivalent to nuit, the all-embracing. 31 x 3= 93. see the tarot trumps for further study of these grades. theta-epsilon= 14, the pentagram, rule of spirit over ordered matter. strength and authority( teth and he) and secretly 1+ 4= 5, the hierophant, vau, v. also leo aries, the lion and the ram. cf. isaiah. it is a "millennial" state. lambda-eta= 38, the key=word abrahadabra, 418, divided by the number of its letters, 11. justice or balance and the charioteer of mastery. a state of progress; the church militant. mu-alpha= 41, the inverted

to know itself as anything but the will. it must not have the will; it must transform itself completely to be the will. last of all, the act must be supreme. it must do and it must die. from that death it must rise again, purged of that will, having accomplished it so perfectly that nothing is left thereof in its elements. it must have emptied itself into the vehicle. so shall the child be whole of spirit. but this is not enough. the ground in which the seed is cast must be suitable for its reception. the climate must be favorable, the soil must be prepared, and the enemies of the young child that seek its life must be driven beyond range of malice. these points are obvious enough, if applied to the ordinary affair of breeding children. one needs the right woman, and the right conditions

t be initiate, and established in our law, before he may use this method. for in it is an implication of our secret enlightenment, concerning the universe, how its nature is utterly perfection. now every thought is a separation, and the medicine of that is to marry each one with its contradiction, as i have showed formerly in many writings. and thou shalt clasp the one to the other with vehemence of spirit, swiftly as light itself, that the ecstasy be spontaneous. so therefore it is expedient that thou have travelled already in this path of antithesis, knowning perfectly the answer to every griph or problem, and thy mind ready therewith. for by the property of the grass all passeth with speed incalculable of wit, and an hesitation should confound thee, breaking down thy ladder, and throwin

of the law of thelema "de necessitate communi "understand first that the disturbers of the peace of mankind do so by reason of their ignorance of their own true wills. therefore, as this wisdom of mine increaseth among mankind, the false will to crime must become constantly more rare. also, the exercise of our freedom will cause men to be born with less and ever less affliction from that dis-ease of spirit, which breedeth these false wills. but, in the while of waiting for this perfection, thou must by law assure to every man a means of satisfying his bodily and his mental needs, leaving him free to develop any super-structure in accordance with his will, and protecting him from any that may seek to deprive him of these vertebral rights. there shall be therefore a standard of satisfaction

ALEISTER CROWLEY THE SWORD OF SONG

good grist of it: and here, my christian friend, s the gist of it! 80 first, here s philosophy s despair the cynic scorn of self. i think at times the search is worth no worry, and hasten earthward in a hurry, close spirit s eyes, or bid them blink, 85 go back to swinburne s19 counsel rare, kissing the universe its rod, as thus he sings for this is god; be man with might, at any rate, in strength of spirit growing straight 90 and life as light a-lving out! so swinburne doth sublimely state, and he is right beyond a doubt. so, i m a poet or a rhymer; a mountaineer or mountain climber. 95 so much for crowley s vital primer. the inward life of soul and heart, that is a thing occult, apart: but yet his metier or his kismet as much as these you have of his met. 100 so you be butcher; you be bak

dual pain of the countless deaths involved in this my act of writin, it may be there. and what i call fatigue may be the echo in my central consciousness of the 3 see prof. rhys davids on the jataka. science and buddhism 86 shriek of a peripheral anguish. here we leave the domain of fact; but at least as far our knowledge extends, all or nearly all the operations of nature are vanity and vexation of spirit. consider food, the desire for which periodically arises in all conscious beings.1 the existence of these desires, or rather necessities, which i realise to be mine, is unpleasant. it is this desire inherent in me for continued consciousness that is responsible for it all, and this leads us to the third noble truth (3) sorrow s ceasing. the cessation of desire is the cessation of sorrow

r; to ten thousand myriads of spirits of earth, each one hair; to ten thousand myriads of spirits of air, each one hair; to the archangel zazelazel, the brain; to the angel usbusolat, the medulla; to the demon ululomis, the right nostril; to the angel opael, the left nostril; to the spirit kuiphiah, the membrane of the nose; to the spirit pugrah, the bridge of the nose; to eleven thousand spirits of spirit, the hairs of the nose, one each; to the archangel tuphtuphtuphal, the right eye; to the archdevil upsusph, the left eye; the parts thereof in trust to be divided among their servitors; as the right cornea, to aphlek; the left, to urnbal; mighty spirits are they, and bold! to the archdevil rama,3 the right ear and its parts; to the archangel umumatis, the left ear and its parts; the teet

ALEISTER CROWLEY EQ I 1

th is but as a cloak to cover the naked hideousness of vice; health is not known, and joy lies corrupted as a corpse in the grave; and behind all standeth the great slave master called death, all-encompassing with his lash, all- desolating in the naked hideousness and the blackness wherewith he chastiseth "i looked on all the works that my hands had wrought, and behold all was vanity and vexation of spirit" yea! all are of dust, and turn to dust again, and the dead know not anything. health has left me, wealth has departed from me, those whom i love have been taken from me, and now thou 207 (o my god) hast abandoned me, and cast me out, and setting a lock upon thy lips hast stopped thine ears with wax and covered thine eyes with the palms of thine hands, so that thou seest me not, nor hear

ALEISTER CROWLEY EQ I 5

ember 3, 2.50-3.15 p.m "the angel re-appears" the blackness gathers about, so thick, so clinging, so penetrating, so oppressive, that all the other darkness that i have ever conceived would be like bright light beside it. his voice comes in a whisper: o thou that art master of the fifty gates of understanding, is not my mother a black woman? o thou that art master of the pentagram, is not the egg of spirit a black egg? here abideth terror, and the blind ache of the soul, and lo! even i, who am the sole light, a spark shut up, stand in the sign of apophis and typhon. i am the snake that devoureth the spirit of man with the lust of light. i am the sightless storm in the night that wrappeth the world about with desolation. chaos is my name, and thick darkness. know thou that the darkness of t

ALEISTER CROWLEY EQUINOX EQ I 2

ind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the qabalistic cross. 19 "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit' equilibrium of actives\ name: a h i h (eheieh\ i\ b n\ a v* n o i k' s equilibrium of passives i\ h n# i name a g l a (agla. g/ n/ g* the signs of the portal("see" illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the si

equilibrium of passives i\ h n# i name a g l a (agla. g/ n/ g* the signs of the portal("see" illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives (the grade of the "portal" is particularly attributed to the element of spirit; it refers to the sun; the paths of samekh, nun and ayin, are attributed to this degree<magick in theory and practice, crowley gives by mistake instead: samekh, resh and tzaddi> see "777" lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: a l h i m v\ n o- i (elohim. k\ s i\ h n# i g n g 20 the signs of 4 degree= 7 square: raise the arms above the head and join th

ALEISTER CROWLEY EQUINOX EQ I 3 2

e pentagram of fire, saying] i exorcise ye, evil and opposing spirits dwelling in this creature of fire, by the holy and tremendous name of god the vast one, elohim: and in the name of michael, great archangel of fire, that ye depart hence, 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

el of earth, that every evil and impure spirit now depart hence immediately [circumambulates, saying] stoop not down unto the darkly splendid world, wherein lieth continually a faithless depth, 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

ut a list of the grades and honours he has attained to. when he has finished, the "second adept" turns to him and says] it is not by the proclamation of honours and dignities, great though they may be, that thou canst gain admission to the vault of the adepts of 5 for these signs see "liber o" the equinox, vol. i, no. 2. the rose of ruby and the cross of gold; but only by that humility and purity of spirit which befitteth the aspirant unto higher things [the aspirant then retires and divests himself of his ornaments, and is clothed in the black robe of mourning with his hands bound behind him, and a chain about his neck. the introducer then conducts him back to the door and gives a loud knock "third adept [opens the door and says] by the aid of what symbol do ye seek admission "introducer"

ulation of the light in the postulate("cf" opening_ the knock. 227 his hands are unbound that he may help himself. the humility lesson is formulated in ruach, and da th is rebuked openly (as chain does so occultly. aspirant must rise unaided; and the only help his initiators can give him is to force him to kneel "charge to aspirant" black is not only evil; it is the "charge("i.e, flashing colour) of spirit. fraternal pity is formulated, as well as sympathy. the 120 (sagittarius) is then formulated in aspirant. note that the opening symbolism, as it were, foreshadows that of the ritual proper. this formula is also one of equilibration "vide" explanation of the 14th key in the portal ritual. the 3 and 7 are united in aspirant, and also the 12. thus is his rose (22) formulated, while the five

of the crocodiles. the fear upon the dwellers of water. the radiant youth of the lord. the rising from the lotus of the floods. the habitation of the palace of safety. the understanding of the peace of god.73 all this is the knowledge of hoor-po-krat-ist unto whom be the glory for ever and ever, world without end [the usual banishings, consecrations &c, are performed in temple of 0= 0. the forces of spirit are first invoked by the supreme ritual of the pentagram and the enochian keys. add hexagram ritual of binah and her invocation] come unto me, thoth, lord of the astral light! i adjure thee, o light invisible, intangible, wherein all thoughts and deeds are written; i adjure thee by thoth, thy lord and god; by the symbols and the words of power: by the light of my godhead in thy midst: by

g verendum, by path of hb:taw or malkuth""the potent exorcism" come unto me, o shroud of darkness and of night. i conjure ye, o particles of darkness, that ye enfold me, as a guard and shroud of utter silence and of mystery. in the name ahih and by the name ahih! in the name agla and by the name agla! in the name exarp and by the name exarp! in the name hcoma and by the name hcoma! 74 the element of spirit. 75 the names on the tablet of spirit. 76 the tablet of spirit. in the name nanta and by the name nanta! in the name bitom and by the name bitom! in the name tetragrammaton elohim and by the name tetragrammaton elohim! in the name hoor-po-krat-ist and by the name hoor-po-krat-ist! by your deep purple darkness! by my white brilliant light! i invoke ye: i conjure ye: i exorcise ye potently

ALEISTER CROWLEY EQUINOX EQ I 3 3

e thee, evoe! i adore thee, iao! o thou green cockatrice of hell, that art coiled around the finger of fate! i adore thee, evoe! i adore thee, iao! o thou lambent laughter of fire, that art wound round 68 the heart of the waters! i adore thee, evoe! i adore thee, iao! o thou gorilla blizzard air, that tearest out earth's tresses by the roots! i adore thee, evoe! i adore thee, iao! o thou reveller of spirit, that carousest in the halls of matter! i adore thee, evoe! i adore thee, iao! o thou red-lipped vampire of life, that drainest blood from the black mount of death! i adore thee, evoe! i adore thee, iao! o thou little lark of beyond, that art heard in the dark groves of knowledge! i adore thee, evoe! i adore thee, iao! o thou summer softness of lips, that glow hot with the scarlet of pas

ALEISTER CROWLEY EQUINOX EQ I 3

occasion to verify. she speaks of the fatigue of the morrow. in fact, this is great. but it does not show itself at once, and when you are obliged to acknowledge its existence you do so not without surprise: for at first, when you are really assured that a new day has arisen on the horizon of your life, you experience an extraordinary sense of well-being; you seem to enjoy a marvellous lightness of spirit. but you are scarcely on your feet when a forgotten fragment of intoxication follows you and pulls you back; it is the badge of your recent slavery. your enfeebled legs only conduct you with caution, and you fear at every moment to break yourself, as if you were made of porcelain. a wondrous languor_ there are those who pretend that it does not lack charm_ possesses itself of your spirit

ALEISTER CROWLEY EQUINOX EQ I 4 2

le and the square, the arithmetical unity of the 5 and the 6, and (for more universality of comprehension) the uniting of the lingam and the yoni, the cross and the rose. for as in earth-life the sexual ecstasy is the loss of self in the beloved, the creation of a third consciousness transcending its parents, which is again reflected into matter as a child; so, immeasurably higher, upon the plane of spirit, subject and object join to disappear, leaving a transcendent unity. this third is ecstasy and death; as below, so above. it is then with no uncleanness of mind that all races of men have adored an ithyphallic god; to those who can never lift their eyes above the basest plane the sacrament seems filth. much, if not all, of the attacks upon thomas lake harris and his worthy successor "res

ALEISTER CROWLEY EQUINOX EQ I 4

ect.153 winged-globe. 29 m. seven breaks. result would have been much better but for an epi- cene enuch with an alleged flute. my mind revolved various methods of killing it. tejas-ak sa. 18" seven breaks. r. r. et a. c.154 19" seven breaks. pendulum" after 3 m. lost control and gave up. winged-globe (e. 10" ten breaks.155 108 145 apas-v yu is the element of water and is symbolized by a black egg of spirit in the silver crescent of water. see "777, col. lxxv, p. 16. see diagram 84. 146 the golden dawn symbol of the flaming sword. see diagram 12. 147 by this is meant watching the swing of an imaginary pendulum. the difficulty is to keep it in one plane, as it tries to swing round; also to change its rate. 148 in these records "m" means morning and "e" evening. 149 the egyptian key of life

ll this p. attempted with the following result: the figure of d.a: leaning on an ice-axcw was clearly seen, but at first it was a shade difficult to fix. the figure at once went 35 to my left, and stayed there; then i observed a scarlet tiphereth above the head and the blue path of hb:gemel (gimel) going upwards. around the head was bluish light, and tiphereth was surrounded by 156 the ak sic egg of spirit set between the pillars of mercy and severity with a ray of light descending upon it from kether. 157 there golden dawn symbol here meditated upon consisted of a white triangle surmounted by a red cross. see diagram 4. 158 this meditation took place whilst p. was on a journey. 159 these meditations are called objective cognitions, by concentrating on certain nerve centres super-physical

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

roup to which he belongs, and rejects that which is purely selfish. we might finally define evolution as ordered change and constant mutation. it demonstrates in the ceaseless activity of the unit or the atom, the interaction between groups, and the endless play of one force or type of energy upon another. we have seen that evolution, whether it is of matter, of intelligence, of consciousness, or of spirit, consists in an ever-increasing power to respond to vibration, that it progresses through constant change, by the practice of a selective policy or the use of the discriminative faculty, and by the method of cyclic development or repetition. the stages which distinguish the evolutionary process might be broadly divided into three, corresponding to the stages in the life of a human being:

most of us credit it as having an allegorical interpretation. what is the occult truth underlying this curious story? simply that the truth about the fall of the spirit into matter is conveyed by means of a picture to the infant mentality of man. the process of the converging of these lines is a twofold one. you have the descent into matter of the entity, of the central life, and the incarnation of spirit, and then you have the working up, out of matter, of that life or spirit, plus all that has been gained through the utilisation of form. by experimenting with matter, by dwelling within the form, by the energising of substance, by the going out of the garden of eden (the place where there is no scope for necessary development, and by the wandering of the prodigal son in the far country

losophical. now, in these three what have we got? in the scientific line of thought we have embodied all that concerns matter, the substance aspect of manifestation; it deals with objectivity, and with that which is material, tangible, and seen; literally, with that which can be proven. in religious thought we have that which is concerned with the life within the form, which deals with the return of spirit to its source, plus all that has been gained by the use of the form; it has reference to the subjective side of nature. in philosophical thought we have what i might call the utilisation of the intelligence by the indwelling life, in order that the form may be adequately adapted to its need. let us consider in this connection certain developments which may be looked for in the immediate

ry often that the average man comes in contact with his higher self. only in our moments of highest endeavour, only at the great crises of our lives, and only as the result of long discipline and strenuous meditation does this occur. but some day we shall govern our entire lives, not from the personal, selfish point of view, but from the point of view of the god within, who is a direct revelation of spirit on the highest plane. the final thing i seek to bring out to-night is that the goal for each one of us is the development of the powers of the soul, or of the psyche. this means that you and i are going to be psychics. but i am not using this word "psychic" as it is usually understood, nor in its every-day connotation. the psyche is, literally, the soul within, or the higher self, who em

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

system is composed. thirdly, that this hierarchy of forces has four pre-eminent lines of work: to develop self-consciousness in all 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 i

uted during every fourth round, and its peculiar interest lies in the fact that the emphasis for the fourth creative hierarchy in every fourth chain and globe during the fourth round is laid upon the fourth initiation, that of the crucifixion. the fourth creative hierarchy is the great expression of the conscious will and sacrifice of the solar logos, and the great symbol of the intelligent union of spirit and matter. hence the fourth initiation, with its presentation of these cosmic truths, and its epitomising of the purpose of this fundamental sacrifice, has a pre-eminent place. the student needs to remind himself that the other planetary schemes, though fundamentally the same as our fourth scheme, yet have their profound differences in manifestation, due to the varying characteristics a

ral personnel and procedure. it is only sought here to impart a greater sense of reality to the data already given by a fuller exposition and a more pointed reference to the parts played by such during the ceremony. at this stage the student would be wise to bear in mind certain things as he ponders upon the mysteries touched upon here: that care must be taken to interpret all here given in terms of spirit and not of matter or form. we are dealing entirely with the subjective or consciousness aspect of manifestation, and with that which lies back of the objective form. this realisation will save the student from much later confusion- 58- initiation, human and solar copyright 1998 lucis trust that we are considering facts which are substantial and real on the mental plane the plane on which

y or lower self. this monad has expressed itself on the mental plane through the ego in a triple fashion, but now all aspects of the mind, as we understand it, are lacking. the solar angel hitherto contacted has withdrawn himself, and the form through which he functioned (the egoic or causal body) has gone, and naught is left but love-wisdom and that dynamic will which is the prime characteristic of spirit. the lower self has served the purposes of the ego, and has been discarded; the ego likewise has served the purposes of the monad, and is no longer required, and the initiate stands free of both, fully liberated and able to contact the monad, as earlier he learned to contact the ego. for the remainder of his appearances in the three worlds he is governed only by will and purpose, self-in

it circulates through the egoic body, so that when the work of unfoldment is accomplished, the seventh principle at the heart of the lotus can stand revealed. after each initiation the lotus is more unfolded, and light from the centre begins to blaze forth a light or fire which ultimately burns through the three enshrining petals, and permits the full inner glory to be seen, and the electric fire of spirit to be manifested. as this is brought about on the second subplane of the mental plane (whereon the egoic lotus is now situated) a corresponding stimulation takes place in the dense substance which forms the petals or wheels of the centres on the astral and etheric levels. chapter xiv the administration of the oath the work of the lodge during initiation. we now come to the most solemn pa

om the m tone is dying down and the two notes sounded forth are the u and the a. in the fifth kingdom the m has subsided into a distant undertone, the u is blended with it so as to be indistinguishable, and the a, or shiva note, is pealing forth in power, and is practically the only note heard. by the sounding of this note, that of shiva the destroyer, the not-self is negated, and all that is not of spirit passes into dissolution. it is the coming in of the a sound which affects the severance or liberation of the initiate from the three worlds. 6. there are certain words also committed to each of the planetary logoi, and they are the basis of planetary manifestation. as is well known, the sound of the brahma aspect, or the third aspect of our particular planetary logos, is fa, and herein l

manifest itself. prana. the life principle, the breath of life. the occultist believes the following statement "life we look upon as the one form of existence, manifesting in what is called matter, or what, incorrectly separating them; we name spirit, soul, and matter in man. matter is the vehicle for the manifestation of soul on this plane of existence; soul is the vehicle for the manifestation of spirit, and these three as a trinity are synthesised by life, which pervades them all" purusha. the spiritual self. the embodied self. the word literally means "the dweller in the city" that is, in the body. it is derived from the sanskrit "pura" which means city or body, and "usha" a derivative of the verb "vas" to dwell. quaternary. the fourfold lower self, or man, in the three worlds. there

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

or fire by friction "there is heat internal and heat external in every atom, the breath of the father (spirit) and the breath (or heat) of the mother (matter" secret doctrine i. 112. ii. the fire of mind or solar fire. the fire of knowledge burns up all action on the plane of illusion, therefore those who have acquired it and are emancipated are called fires. secret doctrine i.114. iii. the fire of spirit or electric fire "lift up thy head, o lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky "i sense one flame, o gurudeva; i see countless undetached sparks shining in it" secret doctrine i. 145- 7- a treatise on cosmic fire copyright 1998 lucis trust contents section one. the internal fires fire by friction introductory remarks division a. of the sh

2. in the centres division f. the law of economy section two. the fire of mind solar fire introductory questions division a. the nature of manas or mind division b. manas as a cosmic, systemic and human factor division c. the egoic ray and solar fire division b. thought elementals and fire elementals division e. motion on the plane of mind division f. the law of attraction section three. the fire of spirit electric fire division a. certain basic fundamentals division b. the nature of the seven cosmic paths division c. seven esoteric stanzas the above tabulation of the subjects dealt with in this treatise is of very real importance, for it forms the basis of that which we shall be considering. the total lack of a wider consciousness than the individual and the personal, acts as a bar to the

e becomes ever more perfected. d. the operation of this fire under the law of attraction. e. the subsequent result in the spiral-cyclic movement which we call, within the system, solar evolution, but which (from the standpoint of a cosmos) is the approximation of our system to its central point. this must be considered from the standpoint of time.16(15) the third fire deals with: a. the evolution of spirit. practically nothing can at this stage be communicated anent this evolution. the development of spirit can be only expressed as yet in terms of the evolution of matter, and only through the adequacy of the vehicle, and through the suitability of the sheath, the body or form, can the point- 29- a treatise on cosmic fire copyright 1998 lucis trust of spiritual development reached in any wa

e point- 29- a treatise on cosmic fire copyright 1998 lucis trust of spiritual development reached in any way be appraised. a word of warning should here be interpolated: just as it is not possible upon the physical plane for the physical vehicle fully to express the total point of development of the ego or higher self, so it is not possible even for the ego fully to sense and express the quality of spirit. hence the utter impossibility for human consciousness justly to appraise the life of the spirit or monad. b. the working of the flame divine under the law of synthesis a generic term which will be seen eventually to include the other two laws as subdivisions. c. the subsequent result of forward progressive motion a motion which is rotary, cyclic and progressive. the whole matter dealt w

anifestation and due eventually to return to their central cosmic centre. they will return plus the results of evolutionary growth, and through assimilation they will have intensified their fundamental nature, and be spiritual fire plus the fire manasic. the internal fire of matter is called in the secret doctrine "fire by friction" it is an effect and not a cause. it is produced by the two fires of spirit and of mind (electric and solar fire) contacting each other through the medium of matter. this energy demonstrates in matter itself as the internal fires of the sun, and of the planets and finds a reflection in the internal fires of man. man is the flame divine and the fire of mind brought into contact through the medium of substance or form. when evolution ends, the fire of matter is no

the fourth or human kingdom in connection with the two lower vehicles. the fire of mind, when blended with the internal fires, is the basis of life in the fourth kingdom, and- 30- a treatise on cosmic fire copyright 1998 lucis trust united they control (partially now and later entirely) the lower threefold man or the personality; this control lasts up to the time of the first initiation. the fire of spirit finally, when blended with the two other fires (which blending commences in man at the first initiation, forms a basis of spiritual life or existence. as evolution proceeds in the fifth or spiritual kingdom, these three fires blaze forth simultaneously, producing perfected consciousness. this blaze results in the final purification of matter and its consequent adequacy; at the close of m

his blaze results in the final purification of matter and its consequent adequacy; at the close of manifestation it brings about eventually the destruction of the form and its dissolution, and the termination of existence as understood on the lower planes. in terms of buddhistic theology it produces annihilation; this involves, not loss of identity, but the cessation of objectivity and the escape of spirit, plus mind, to its cosmic centre. it 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 expre

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ture" is kama-manas (desire-mind, the emotional or astral body, tinged faintly with mind, and is the material clothing all our desires and feelings. thereby they are expressed. these two types of substance have their own line of evolution to follow and they do so. under the logoic plan, the spirits or divine sparks are imprisoned by them, being first attracted to them through the mutual interplay of spirit and matter. by the control of these substances and the restraint of their instinctual activities, these spirits gain experience and eventually liberation. thus union with the soul is brought about. it is a union known and experienced in the physical body upon the plane of densest manifestation through the conscious intelligent control of the lower nature- 11- the light of the soul copyri

2. that the evolutionary process when carried to its climax produces not only the freeing of the soul from the limitations of the three worlds, but the freeing of the spiritual man from all limitations, even that of the soul itself. the goal is formlessness or freedom from objective and tangible manifestation, and the true significance of this becomes apparent as the student remembers the oneness of spirit and matter when in manifestation; i. e. our seven planes are the seven subplanes of the lowest cosmic plane, the physical. consequently only "the time of the end" and the dissolution of a solar system will reveal the true meaning of formlessness. 3. the gunas are the three qualities of matter, the three effects produced when macrocosmic energy, the life of god which persists independentl

of the lowest cosmic plane, the physical. consequently only "the time of the end" and the dissolution of a solar system will reveal the true meaning of formlessness. 3. the gunas are the three qualities of matter, the three effects produced when macrocosmic energy, the life of god which persists independently of form-taking, actuates or energizes substance. the three gunas are: 1. sattva .e nergy of spirit .m onad .f ather. rhythm or harmonious vibration 2. rajas. energy of soul. ego. son. mobility or activity 3. tamas. energy of matter .p ersonality .h oly ghost. inertia. these three correspond to the quality of each of the three aspects which express the one life. in such a brief commentary as this perforce must be it is not possible to enlarge to any extent upon this subject, but some i

ugh following this way the five planes of human and superhuman evolution are dominated and atma (or the will of god, the father aspect) stand revealed through the medium of buddhi (or the christ consciousness, having for its vehicle, manas or higher mind. the other way is the may of pure devotion. through intense adoration and entire consecration the aspirant arrives at a knowledge of the reality of spirit. this is the way of least resistance for many; it was the method of attainment for the race preceding the aryan. it largely ignores the fifth principle and is the sublimation of sensuous perception, being the way of intense feeling. through following this method the four planes are dominated and buddhi (or the christ) stands revealed. students should differentiate clearly between these t

the clue to the true esoteric meaning of the words in the secret doctrine by h. p. blavatsky "life we look upon as the one form of existence, manifesting in what we call matter; or what, incorrectly separating them, we name spirit, soul and matter in man. matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all" 28. through the sounding of the word and through reflection upon its meaning, the way is found. this is a very general paraphrase but conveys nevertheless the correct significance of the terms used in the sanskrit. only vivekananda, among the many translators, gives this interpretation, putting it as follows "th

eaths. this knowledge concerns forces. later he discovers analogous forms with analogous vibration and force demonstration, and this knowledge concerns groups. consequently he finds his place and knows his work. finally he arrives at a knowledge of that which concerns all forms, controls all forces and is the motive power of all groups. this knowledge concerns energy; it has to do with the nature of spirit. through the medium of these five realisations man arrives at mastery, for realisation entails certain factors which might be enumerated as follows: 1. aspiration, 2. study and investigation, 3. experiment, 4. discovery, 5. identification, 6. realisation. the adept can identify himself with or enter into the consciousness of the infinitesimally small. he can identify himself with the ato

f the real or spiritual man) the fact of the not-self is involved. he is concerned with that which (in any of its aspects) may lead him into realms which are not primarily those of pure spirit. we need, however, to remember here that all these four stages are necessary and must precede any more spiritual realization. the mind of man is not in itself so constituted that it can apprehend the things of spirit. as he passes from one stage of "seeded" meditation to another, he ever approaches nearer to the seat of all knowledge, and will eventually contact that upon which he is meditating. then the nature of the thinker himself, as pure spirit, will be apprehended, and the steps, stages, objects, seeds, organs, forms (subtle or gross) will all be lost sight of and only spirit be known. both fee

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

alongside the civilizing, through education, of the masses. in an age of scientific achievement and of a synthesis of thought in every department of human knowledge, one of our educators, dr. rufus m. jones says "but, alas, none of these achievements makes us better men. there is no equation between bank accounts and goodness of heart. knowledge is by no means the same thing as wisdom or nobility of spirit..the world has never seen before such an immense army of educators at work on the youth of the country, nor has there ever been before in the history of the world, such a generous outlay of money for education both lower and higher. the total effect, however, is disappointing, and misses the central point. our institutions of learning produce some good scholars and give a body of scienti

erized the world figures of the past. is it not in line with evolutionary development that the real goal of education is to lead humanity out of the fourth or human kingdom into that spiritual realm where the pioneers whom we call mystics, and the standard-setting figures of the race live and move and have their being? thus mankind will be raised out of the objective material world into the realm of spirit, where the truer values are to be found, and wherein that larger self is contacted which the individual selves exist only to reveal. keyserling hints at this in the following words "we are aware of the limits of human reason; we understand the significance of our striving; we are the masters of nature. we can simultaneously overlook the inner and the outer world. since we can scientifica

ystem, when applied to our highly educated human beings, will produce that bridging body of men, who will unify the achievements of the two hemispheres and link the subjective and objective realms. they will act as the pioneers of the new age, when men will be practical men of affairs with their feet firmly planted on earth and yet, at the same time, be mystics and seers, living also in the world of spirit and carrying inspiration and illumination with them into the life of every day. for the bringing about of these conditions and the production of that great group of practical mystics who will eventually save the world, two things are needed: trained minds with wide general knowledge as a foundation (and this our western system can give, plus a spiritual awareness of the indwelling divini

ays in connection with this word "soul "in any case what is currently understood by 'the soul-theory' has its roots in dualism. and what some people mean when they speak of 'a psychology without a soul' is a psychology other than dualistic..there is, however, a sense in which he may, under suitable definition, speak of the soul as distinctive of that level of mental development at which a concept of spirit is within the field of reflective reference."7(32) earlier in the same book he says that "each of us is a life, a mind, and spirit an instance of life as one expression of world-plan, of mind as a different expression of that world-plan, of spirit in so far as the substance of that world-plan is revealed within us. the world-plan, through and through, from its lowest to its highest expre

rt from this common dependence on god neither is dependent on the other."4(70) he sums up his own point of view in another book, life, mind, and spirit, as follows "spirit is nowise separable from life and mind, nor they from it. what is given for reflective contemplation is a world-plan of natural events. i hold that this world-plan is a manifestation of divine purpose..we too are manifestations of spirit which is 'revealed' within us. each of us is a life, a mind, and spirit an instance of life as one expression of the world-plan, of mind as a different expression of that world-plan, of spirit in so far as the substance of that world-plan is revealed within us..this revelation is only partial since each of us is only an individual instance of that which in full manifestation is universal

of phenomena. the world of the soul is seen as a reality; the transcendental things are known to be facts in nature; union with deity is realized as constituting as much a fact in the natural process as is the union between the life of the physical body and that body. the man's consciousness, therefore, is no longer focussed in that waiting mind, but has slipped over the borderland into the realm of spirit and he becomes literally the soul, functioning in its own realm, perceiving the "things of the kingdom of god" able to ascertain truth at first hand, and aware in full waking consciousness of its own nature, prerogatives and laws. whilst the true spiritual man is thus active in his own nature and in his own world, the mind and brain are held steady and positive, oriented to the soul, and

lf. the soul itself can then become a transmitting agent, and can pass on, via the mind and from thence to the physical brain, some of the realizations and concepts of the spirit aspect. students would do well to remember the words in the secret doctrine "matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all."15(81) this, in the academic language of occultism, is the realization of the mystic. cardinal richelieu calls contemplation that state "in which man sees and knows god without using the imagination and without discursive reasoning" and tauler expresses it thus "god desires to dwell in the superior faculties the

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ght students must clearly have this essential unity in mind e'en when they talk (as they needs must) in finite terms of that duality which is everywhere, cyclically, apparent. ii. the second postulate grows out of the first and states that the one life, manifesting through matter, produces a third factor which is consciousness. this consciousness, which is the result of the union of the two poles of spirit and matter is the soul of all things; it permeates all substance or objective energy; it underlies all forms, whether it be the form of that unit of energy which we call an atom, or the form of man, a planet, or a solar system. this is the theory of self-determination or the teaching that all the lives of which the one life is formed, in their sphere and in their state of being, become

ered that the secret doctrine of h. p. blavatsky expresses this with accuracy in the words "life we look upon as the one form of existence, manifesting in what is called matter; or what, incorrectly separating them, we name spirit, soul and matter in man. matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all (the secret doctrine. vol: i. p. 79. 80) through the use of matter the soul unfolds and finds its climax in the soul of man, and this treatise will concern itself with the unfoldment of that soul and its discovery by man. 5. knowledge might be divided into three categories: first, there is theoretical knowledge

analogy, or correspondences, the cosmic processes, and the nature of the cosmic principles are indicated in the functions, structure, and characteristics of a human being. they are indicated but not explained or elaborated. they serve simply as sign posts, directing man along the path whereon future sign posts may be found and more definite indications noted. the comprehension of that triplicity of spirit, soul, and body lies as yet beyond man's achievement, but an idea as to their relationship and their general coordinated function may be indicated by a consideration of man from the physical side, and his objective functioning. there are three aspects of man's organism which are symbols, and symbols only, of the three aspects of being. 1. the energy, or activating principle, which withdr

which withdraws mysteriously at death, partially withdraws in the hours of sleep or of unconsciousness, and which seems to use the brain as its main seat of activity and from there to direct the functioning of the organism. this energy has a primary direct relation with the three parts of the organism which we call the brain, the heart, and the breathing apparatus. this is the microcosmic symbol of spirit. 2. the nervous system, with its complexities of nerves, nerve centres and that multiplicity of interrelated and sensitive parts which serve to coordinate the organism, to produce the sensitive response which exists between the many organs and parts which form the organism as a whole, and which serve also to make the man aware of, and sensitive to, his environment. this entire sensory ap

or power, group coordination or love-wisdom, and of group intelligence or knowledge, covering all by the generic term of brotherhood. but even that is found to be separative, through the separation into larger units than the lower is capable of grasping. therefore the initiate, especially after the third initiation, begins to think even more synthetically and to express truth to himself in terms of spirit, life, the one. these terms mean to him something significant, but something so far removed from the concept of ordinary thinking humanity that it is needless for me to enlarge further upon it. this brings me to a point, that should be dealt with here, prior to any further expansion of our subject. in the treatise on cosmic fire and in the above passage it frequently appears that teachin

nderstand the above" this should be made clear. to the master of the wisdom, the nature of the spirit, or that positive centre of life which every form hides is no more a mystery than is the nature of the soul to the esoteric psychologist. the source of the one life, the plane, or state from which that life emanates is the great hidden mystery to the members of the hierarchy of adepts. the nature of spirit, its quality and type of cosmic energy, its rate of vibration and its basic cosmic differentiations are the study of initiates above the third degree and the subject of their investigations. they bring to that study a fully developed intuition, plus that mental interpretive capacity which their cycle of incarnation has developed. they employ the awakened and developed inner light of thei

n of the mind and the brain and note what follows when the brain becomes the intelligent instrument of the mind; then study the relation of the soul to the mind and what eventuates when man is directed by his soul and utilises the mind to control the physical plane activities through the medium of the brain. in these three soul, mind and brain we have the analogy and the clue to the understanding of spirit, soul and body, and their mutual functions. this was the subject matter of the book, the light of the sou1. upon the perfecting of the conditions dealt with in that book there follows still another expansion when the spirit aspect, man's emanating source of energy, begins to use the soul (via the intuition) and to impress upon the soul-consciousness those laws, knowledges, forces and ins

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

ling i ii. the fundamental laws of healing volume v i. stanzas for disciples ii. the fourteen rules for disciples and initiates i ii. the rays and the initiations- 2- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all. the secret doctrine vol. i. page 80. third edition three souls, one man three souls which make up one soul: first, to wit, a soul of each and all the bodily parts, seated therein, which works, and is what does, and has the use of earth, and ends the man downward: but, tending upward for advice, grows into, and a

e life in a mass of decaying substance is as much a spiritual manifestation as an initiate working out his destiny in a mass of rapidly changing human forms. it is all manifested deity; it is all divine expression and all a form of sensitive awareness and of response to environment, and therefore a form of conscious expression. the seven rays are the first differentiation of the divine triplicity of spirit-consciousness-form, and they provide the entire field of expression for the manifested deity. we are told in the scriptures of the world that the interplay, or the relation between, father spirit and- 17- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust mother matter produces eventually a third, which is the son, or the consciousness aspect. that s

e esotericist, however, regards spirit-matter as the first unity, and the son therefore is the second factor. this son, who is divine life incarnate in matter, and consequently the producer of the diversity and immensity of forms, is the embodiment of divine quality. we might therefore utilise for the sake of clarity the terms life-quality-appearance as interchangeable with the more usual trinity of spirit-soul-body, or life-consciousness-form. i shall utilise the word life when referring to spirit, to energy, to the father, to the first aspect of divinity, and to that essential dynamic electric fire which produces all that is, and is the sustaining, originating cause and source of all manifestation. i shall use the word appearance to express that which we call matter, or form, or objectiv

ct, the mother, overshadowed and fertilised by the holy ghost, or life, united with intelligent substance. this is fire by friction a friction brought about by life and matter and their interplay, and producing change and constant mutation. i shall use the word quality as expressive of the second aspect, the son of god, the cosmic christ incarnate in form a form brought into being by the relation of spirit and matter. this interplay produces that psychological entity which we call the christ. this cosmic christ demonstrated to us his perfection, as far as the human family is concerned, through the medium of the historical christ. this psyphological entity can bring into functioning activity a quality within all human forms which esoterically can "obliterate the forms" and so engross the at

in of the aryan race, the purpose and the plan began to be revealed. only when the appearance is beginning to be dominated by quality, and consciousness is expressing itself in directed awareness through the form, is the purpose dimly sensed. i seek in various ways to convey through the symbol of words the significance of the soul. the soul is therefore the son of god, the product of the marriage of spirit and matter. the soul is an expression of the mind 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

l is conscious or aware in three directions. it is god-conscious; it is group-conscious; it is self-conscious. this self-conscious aspect is brought to fruition in the phenomenal appearance of a human being; the group-conscious aspect retains the human state of consciousness, but adds to it awareness of its ray life, progressively unfolded; its awareness then is the awareness of love, of quality, of spirit in its relationships; it is god-conscious only potentially, and in that unfoldment lies, for the soul, its own growth upward and outward after its self-conscious aspect is perfected and its group-awareness is recognised. the soul therefore has the following points, or appearances: o .consciousness of god, of solar system. unity. the soul ooo .o. consciousness of the ray, of one of the se

e. diversity of form life. aspirants who are studying and training themselves to live the life of service might be regarded as having reached the point where the line is to be found. to visualise this correctly the sign should be regarded as in rapid revolution, thus producing a turning wheel, which is the wheel of life. let me again repeat: 1. the soul is the son of god, the product of the union of spirit and matter. 2. the soul is an embodiment of conscious mind, the expression, if one might so phrase it, of divine intelligent awareness. 3. the soul is a unit of energy, vibrating in unison with one of the seven ray lives, and coloured by a particular ray light. the personality of the soul is intended to be an embodiment of love, applied with intelligence and producing those "attractive"

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members "oh, wretched man that i am! who shall deliver me from the body of this death "i thank god through jesus christ our lord."24 only through the revelation of the christ within each human being can this at-one-ment be made. only through the new birth, the baptism of spirit and of fire, and the transfiguration of the nature can deliverance be found, can unity with god be achieved. only through the sacrifice of humanity, which is the essence of the crucifixion, can the resurrection be undergone. what is true of the individual will be true ultimately of the entire human family. the plan for humanity concerns man's conscious unfoldment. as mankind grows in wis

king. we are on our way to "that which is within" and many voices are today proclaiming this- 19- from bethlehem to calvary copyright 1998 lucis trust we are on that path of transition (can we call it the path of discipleship) which will lead us into a new dimension, into the interior world of true fact and right energy. it is a world in which only the spiritual body can function and only the eye of spirit can see. it cannot be perceived by those whose inner perception is unawakened and whose intuition sleeps. when the spiritual body begins to be organised and to grow, and when the eye of wisdom slowly opens and trains itself to see truly, then there will come the indications that the christ, latent in each son of god, is beginning to control and to lead man into the world of spiritual bei

e christ life in all forms which constitutes the evolutionary urge. it is the christ life which makes the steadily unfolding expression of divinity possible in the natural world. it is deep within the heart of every man. the christ life brings him eventually to the point where he transits out of the human kingdom (when the work of normal evolution has done its part) and leads him into the kingdom of spirit. the recognition of the christ life within the form of man makes every human being, at some time, play the part of the virgin mary to that indwelling reality. it is the christ life which, at the new birth, comes to fuller expression, and from crisis to crisis leads on the developing son of god until he stands perfected, having achieved "the measure of the stature of the fullness of chris

elf. both are symbols of the eternal sacrifice of god as he immerses himself in the form aspect of nature and thus becomes god immanent as well as god transcendent. we have seen that christ must be recognised, first of all, in the cosmic sense. the cosmic christ has existed from all eternity. this cosmic christ is divinity, or spirit, crucified in space. he personifies the immolation or sacrifice of spirit upon the cross of matter, of form or substance, in order that all divine forms, including the human, may live. this has ever been recognised by the so-called pagan faiths. if the symbolism of the cross is traced far back, it will be found that it antedates christianity by thousands of years, and that finally, the four arms of the cross will be seen to drop away, leaving only the picture

alling attention to the kingdom which he died to establish. the work had been completed, and in that strange little country called the holy land, a narrow strip of territory between the two hemispheres, the east and the west, the orient and the occident, christ mounted the cross and fixed the boundary between the kingdom of god and the kingdoms of the world, between the world of men and the world of spirit. thus he brought to a climax the ancient mysteries, which had prophesied the coming of that kingdom, and instituted the mysteries of the kingdom of god. the effort to carry out to perfection the will of god brought to an end the most complete life that had been lived on earth. the attempt to found the kingdom, preordained for all time, and the antagonism it evoked, brought christ to the

through all, and in you all."53 furthermore, in words later used by christ, the psalmist says "into thine hand i commit my spirit, for thou hast redeemed me."54 the implication here is clear. it is the spirit of life in christ and in us which makes us sons of god, and it is that sonship (with its quality of divinity) which is the guarantee of our final accomplishment and entrance into the kingdom of spirit. the sign given is expressed in the words "behold, the veil of the temple was rent in twain from the top to the bottom."55 access to god was established, and the inner spiritual forces could pass out without hindrance into manifestation. this was an act of god, a stupendous recognition by the father of what his son had done. spirit and matter were now one. all separating barriers were ab

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

on. it deals therefore with the outer personality expression of that great all-encompassing life, which we call god, for lack of a better term. we need to bear in mind that our universe (as far as the highest human consciousness can as yet conceive of it) is to be found on the seven subplanes of the cosmic physical plane, and that our highest type of energy, embodying for us the purest expression of spirit, is but the force manifestation of the first subplane of the cosmic physical plane. we are dealing, therefore, as far as consciousness is concerned, with what might be regarded symbolically as the brain reaction and response to cosmic purpose, the brain reaction of god himself. in man, the microcosm, the objective of the evolutionary purpose for the fourth kingdom in nature is to enable

the soul can make its presence felt in full power. something of this idea is conveyed in the ancient occult phrase "the lesser fire must be put out by the greater light. a symbol of this can be seen in the power of the sun apparently to put out a little fire when it can pour its heat right into it. it was earlier pointed out that we can profitably use the words, life, quality, appearance in lieu of spirit, soul and body, for they express the same truth. the quality of matter, built up into human form and indwelt by the soul or solar angel, is that which normally colours the appearance. later, this inherent quality of the appearance changes, and it is the quality nature of deity (as expressed in the soul) which obliterates the quality of the forms. during the stage wherein it is the qualit

uality. the colour pure remains. the nature of life in form fails to appear. it flashes forth a little while, then disappears. the blessed ones, at will, can take a form, yet are not then the form. the seven great rays sweep into manifested life. they are, and then are not. all is and all is not. but the blessed ones at any time can sweep forth into manifested light. they carry then the potencies of spirit to meet the need expressed. light holds them not; their purpose is not imprisoned; their will is not subdued. they appear and disappear at will (an expression of the truth of this can be seen demonstrating in the world each full moon of may, when the buddha flashes forth into manifestation, for the fulfillment of the plan and at the urgent behest of his own spiritual will "naught holds t

rce the conflict to subside; send for the invocation for the peace of all; form out of two, one army of the lord; let victory crown the efforts of the blessed one by harmonising all. peace lies behind the warring energies- 22- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust ray five "the blessed one came forth in ignorance. he wandered in a darkness deep of spirit. he saw no reason for this way of life. he sought among the many threads that weave the outer garment of the lord, and found the many ways there be, leading to the centre of the web eternal. the forms that weave that web hide the divine reality. he lost himself. fear entered in. he asked himself 'another pattern must be woven; another garment formed. what shall i do? shew me another way

nison 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 its turn, is a union of two energies, plus the energy of spirit, of which the lower three are the reflection. it is a synthesis of the energy of life itself (which demonstrates as the life-principle within the world of forms, of the energy of the intuition, or spiritual love-wisdom or understanding (which demonstrates as sensitivity and feeling in the astral body, and of spiritual mind, whose reflection in the lower nature is the mind or the principl

an the consciousness of humanity be expanded so that it can be developed from the germ of self-consciousness (such as it was at individualisation) and be brought up to that of complete group consciousness and identification as occurs when the final initiation is undergone? 2. how can the ascending energy of the fourth kingdom in nature be brought into such close rapport with the descending energy of spirit that another great expression a group expression of deity may emerge through man into manifestation? two points should therefore here be noted: first, that the attention of the members of the hierarchy who work at this time with mankind is not centred upon the individual aspirant in any manner which could be interpreted as personal interest. interest in him is evoked just in so far as he

ve come into conscious recognition, and the intuition begins faintly to function. these petals of love, which are only symbolic forms of expressing energy, have a dual activity they attract upward the planetary energies and bring downward the energies of the spiritual triad, the expression of the monad. 6. initiates are becoming conscious of the sixth type of energy, that of atma, the will aspect of spirit. this causes them to work with the plan and through the lotus petals of sacrifice to bring the service of the plan into being. this is ever the aim of the initiate members of the hierarchy. they understand, express and work with the plan. 7. after the third initiation, the disciple begins to work with, and to understand the significance of spirit and his consciousness shifts gradually ou

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

n energy, that of the master. this response comes through the recognition of identity of purpose, of origin and of nature, but not identity in the field of expression. you can see, therefore, that an ashram is, indeed, a very vortex of forces, set in motion by the many types of energy within the ring-pass-not of the ashram itself. the basic principles of dualism make themselves felt as the energy of spirit makes its impact upon soul force and personality force. forget not that a master expresses monadic energy, whilst disciples in his group are seeking to express soul energy and are doing so, in some measure, through their love and service. to this soul energy, they add personality force which arises from their being, as yet, focussed in the personality life, even whilst aspiring to soul c

e thing which the masters are endeavouring to bring about is the stimulation of the flame of the spirit in them so that they may set the world on fire. the fires of judgment and of substance, of karma and its vehicle, matter, are raging in the world at this time. fire must be countered by fire, as well you know, and to stop the raging inferno of fire which is today devastating the world, the fire of spirit must be opposed, distributed and effectively used by the disciples of the masters. the task of shamballa, in relation to the hierarchy, is similar in nature but expresses itself upon a higher level. they dispense the ultimate fire of the will. the fire which must, in the final analysis, be used by the disciples in the world is the fire of the will-to-love- 554- discipleship in the new ag

timulation, the disciple must apply the fire to himself and in the ensuing blaze see himself as he truly is. the fire of the material aspect (the fire of the personality) is still too prevalent and too powerful in the lives of aspirants. it renders them harmful. i would remind you that the fire of the mental plane (that is, of the mind) is the reflection (and the distorted reflection) of the fire of spirit. some disciples use only the fire of the mind; in their highest and best moments, they attempt to use the fire of love to offset the fires of the critical mind but at the best it is no spontaneous flow but a laborious effort to be nice, to refrain (through drastic disciplining of themselves) from uttering the things which their critical minds say or to act upon the opinions they may have

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

idea who were, nevertheless, unable to see the broad implications and the universal nature of these recognised ideas. i am generalising. there have been many devoted and holy sons of god who have never been guilty of the above stupidities and separative tendencies. at the same time as we recognise this, we must also recognise that orthodox religion has temporarily separated the two great concepts of spirit and matter in their thought and teaching, thereby pushing apart religion and science. the task of the new age workers is to bring these two apparent opposites together, to demonstrate that spirit and matter are not antagonistic to each other and that throughout the universe there is only spiritual substance, working on and producing the outer tangible forms. when a form and an activity i

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

differentiation veils the secret of creation. god himself produced the pairs of opposites spirit and matter and also produced the middle way which is that of the consciousness aspect or the soul aspect. ponder deeply on this thought. the triplicity of the pairs of opposites and of the narrow way of balance between them, the noble middle path, is the reflection on the astral plane of the activity of spirit, soul and body; of life, consciousness and form, the three aspects of divinity all of them equally divine. as the aspirant learns to free himself from the glamours upon which we have touched, he discovers another world of fog and mist through which the path seems to run and through which he must penetrate and thus free himself from the glamours of the path. what are these glamours, my br

paration, indicating a world order where racial hatreds, caste distinctions and religious differences will form no barrier to international understanding, and the axis order of master races, determined religious attitudes, and enslaved peoples. e. the whole and the part, pointing to the time which is approaching (under the evolutionary urge- 98- glamour: a world problem copyright 1998 lucis trust of spirit) wherein the part or the point of life assumes its responsibility for the whole, and the whole exists for the good of the part. the dark aspect has been brought about by ages of glamour. the light is being emphasised and made clear by the world aspirants and disciples who by their attitudes, their actions, their writings and their utterances are bringing the light into dark places. 3. pr

and present consequently an instrument to the soul through which appropriate energies can flow and the full organisation and purpose of a functioning son of god can be manifested on earth. next comes what we have called the stage of direction. the soul or the integrated personality is in command or on a higher turn of the spiral the monad is in command and the personality is simply then the agent of spirit. through the two triangles or through both of them working synchronously, the centres up the spine (five in all) are brought under rhythmic control. energy is directed into them or through them; they are steadily brought into a beauty of organisation which has been described as a "life aflame with god; it is a life of spiritual application and service wherein the higher triangle is the m

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

carnation, his very self. they are the "lords of sacrifice" and "lords of love" the flower of atma-buddhi- 25- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust in studying these hierarchies, one of the most valuable lessons to be learned is the place and importance of man in the scheme. the hierarchy, for instance, which is the essence of the intangible life of spirit, the principle of buddhi, is the esoteric cause of the cosmic marriage of spirit and matter, based on the love and desire of the logos, but each hierarchy also expresses itself through one particular manifestation which comes to be regarded by the finite mind of man as the hierarchy itself. this is not so, and care must be taken to distinguish between these hierarchies. they are latent g

our planet to these results. and thus the great cycle of struggle towards expression starts and the foundational words of the secret doctrine, with which you are all so familiar, expresses the goal and the purpose of the first sign of the cardinal cross "matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesised by life which pervades them all" s.d. i. 80. what appears in aries as spiritual energy enters into the soul stage in cancer, in which sign the soul incarnates for the first time in form, reaches a point of equilibrium in libra, in which sign soul and personality achieve a balance of cooperation and, in capricorn, the will nature arrives at fulfi

heel. ii. 4. the fourfold influence of the fixed cross. 5. life in the five worlds of superhuman evolution. 6. the unfoldment of soul through the personality. 1. the wheel controlled or dominated. 2. the cycle of initiation. 3. the period of liberation from the work of the great wheel. iii. 4. the fourfold influence of the cardinal cross. 5. life in the seven worlds of our seven planes. 6. fusion of spirit, soul and personality. aries, therefore, starts the process of the "most ancient initiation" which all the human family has already undergone and will undergo. the first great cosmic initiation (as far as humanity is concerned) is initiation into incarnation the initiation of individualisation. this process culminates aeons later in the reversing of the wheel and the attaining of a defin

l cross, which is, in its turn, the logical sequence of the transference from off the mutable or common cross on to the fixed cross. therefore, in its lowest manifestation, aries is the creator of those activities, conditions and processes which lead to the manifestation of soul through the medium of form, and later of those higher creative undertakings which lead in due time to the manifestation of spirit through the soul. these processes eventually demonstrate the true nature of the triplicity to which i introduced you in the earlier pages of this treatise: life quality appearance. aries is also the purveyor to our solar system of fire (electric fire) and of the dynamic nature of- 58- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust god which has in

nce, which affect the soul life far more than they do the personality life, they remained undiscovered except by trained esotericists. today, humanity is rapidly responding to the higher spiritual influences and, therefore, we can look for the discovery of increasingly subtle forces. pisces, the fishes this sign is also dual. in aries we have the duality which is attached to the bringing together of spirit and matter in the great creative activity of manifestation at the beginning of the evolutionary cycle, whilst in pisces we have the fusion or blending of soul and form as far as man is concerned, producing the manifestation of the incarnated christ, the perfected individual soul, the completed manifestation of the microcosm. thus the greater and the lesser polar opposites the human being

s of the hierarchy of our planet. cancer admits the soul into the world centre which we call humanity. capricorn admits the soul into conscious participation in the life of that world centre which we call the hierarchy. libra admits the soul into the world centre which we call shamballa, for it is the polar opposite of aries which is the place of beginnings. libra demonstrates the perfect balance of spirit and matter which first came together in aries. this balance and this relation of the great opposites, spirit and matter, is symbolised for us in the personality situation of balancing the pairs of opposites on the astral- 101- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust plane, and finding between them the "narrow razor-edged path" which leads t

in capricorn, when the christ life and consciousness come to full fruition. there is much, as you can see, to be worked out along these three lines and the above suggestions will indicate how a comparative study and a philosophical research can be fruitfully made. in capricorn we have the triumph of matter; it reaches its densest and most concrete expression; but this triumph is followed by that of spirit. there is full expression of the earthly nature in capricorn but also immense spiritual possibilities. india, for instance, expresses a widespread degradation, but at the same time the heights of spiritual attainment; a study of india her history, characteristics and spiritual qualities will reveal much anent the influences and possibilities of this sign. the triplicity into which each s

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

ust eventually give place to the use of death as the organised, freeing process in order to conserve force and give to the soul a better instrument of manifestation. for this liberty of action, mankind as a whole is not yet ready. the disciples and aspirants of the world should now, however, begin to grasp these newer principles of existence. the instinct to self-preservation governs the relation of spirit and matter, of life and form as long as the deity himself wills to incarnate within his body of manifestation a planet, or a solar system. i have in the above statement given to you a hint as to one of the basic causes of disease, and to the endless fight between the imprisoned spirit and the imprisoning form. this fight uses for its method that innate quality which expresses itself as t

ly two real petals, is not a true lotus in the same sense as are the other centres. its petals are composed of 96 lesser petals or units of force (48+ 48= 96) but these do not assume the flower shape of the other lotuses. they spread out like the wings of an airplane to the right and left of the head, and are symbolic of the right hand path and the left hand path, of the way of matter and the way of spirit. they constitute symbolically, therefore, the two arms of the cross upon which the man is crucified two streams of energy or light placed athwart the stream of life descending from the monad to the base of the spine and passing through the head. the idea of relativity is one that must ever be held in mind as the student seeks to comprehend the centres, interiorly related within the ether

ul body or causal body as the relationship reaches its highest point of intensified recognition. d. it is that centre, therefore, in the physical body through the medium of which the hierarchy works; it is also the agent of the soul. when i here use the word "soul" i refer not only to the individual soul of man but to the soul also of the planetary logos, both of which are the result of the union of spirit and matter, of the father aspect and the mother aspect. this is a great mystery which only initiation can reveal. e. the heart centre registers the energy of love. it might here be stated that when the antahkarana has been finally constructed, the three aspects of the spiritual triad will each find a point of contact within the etheric mechanism of the initiate who is functioning upon th

skin and bony structure are the analogy to the dense and etheric body of man. b. soul nature: the blood vessels and circulatory system are the analogy to that all pervading soul which penetrates to all parts of the solar system, as the blood goes to all parts of the body. c. spirit nature: the nervous system, as it energises and acts throughout the physical man is the correspondence to the energy of spirit. 13. in the head we have the analogy to the spirit aspect, the directing will, the monad, the one- 100- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust a. the brain with its five ventricles is the analogy to the physical form which the spirit animates in connection with man, the fivefold sumtotal which is the medium through which the spirit on the phy

seven rays- volume iv: esoteric healing copyright 1998 lucis trust organic relations. the centre at the base of the spine has a unique function. it is to the substance of the body, to the physical tissue and to all matter not included in the organs mentioned above, the source of life. in the perfected man, the two centres (the highest head centre and the basic centre) represent the great duality of spirit and matter, and they then control and govern, in perfect unison, the entire direction of the vehicle of the soul. finally, you will have the spiritual aspect of the human being expressing itself perfectly through the related monad and personality (which is brought about by a third great major fusion. the material man is then responsive to these two, via the head centre (the monad) and th

by the livingness of the blood of those in whom the christ life and consciousness, and the quality of the christ, is perfectly demonstrating and expressed. then, when the nature of the indwelling christ is fully, spontaneously and automatically expressing itself in and through the personality, the three fires of the creative process the fire of matter, the fire of the soul, and the electric fire of spirit are blended, and there is then a perfect manifestation on earth of physical living, of the emotional and mental life, and also of the spiritual life of an incarnated son of god, a christ- 127- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust it is on this point of understanding that so many worthy people go astray, particularly in the mental science mo

aster m and thus recalled to my attention. another school of thought, branding themselves untruthfully as occultists, are equally in error. they work, or rather profess to work, with the centres, only fortunately for them nature protects them often from themselves. they endeavour consciously to vitalise the centres, to burn away the protective web, and to raise the fires of matter before the fire of spirit has combined with the fire of the soul. they then fall victims to premature stimulation of the fires of substance before the balancing of the forces can take place. disease, insanities, and many neurotic conditions, plus serious pathological conditions, then occur. some of the glands become overactive; others are overlooked, and the entire glandular system and the dependent nervous syste

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

pon initiation a step forward and am seeking to show that it is not essentially a process of soul-personality fusion (though that has to be a preliminary step) but of monad-personality integration, carried forward because of an attained alignment with the soul. initiation is in fact the essential and inevitable process of transferring the primary triplicity of manifestation into the basic duality of spirit-matter. it is the "dissolution of the intermediary" and to this the crucifixion and death of the christ was dedicated and intended to be the revelation, to the initiates of the past 2000 years, of the transmutation of the trinity of manifestation into the duality of purpose. i cannot word this in any other way but the enlightened will comprehend my meaning. the interpreters of the gospel

manas these are the eyes of the high grade integrated personality, en rapport with the soul. d "fire, water and the earth all need the vital air. the air is life" the clue again to this is to be found in the secret doctrine, i.80, where we find the words "matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit and these three are a trinity, synthesised by life, which pervades them all" you can see, therefore, upon careful reflection how simple this matter is, exoterically considered, and how the key to understanding lies in conscious identification with all three, both sequentially through growth and simultaneously through initiation. i have here given you an occult hint. secondly, i would hav

is one of extreme personal reticence and of withdrawing from those verbal contacts which reveal too much of individual soul growth. this is one of the first lessons in the silence which initiation entails. it is also one of the first steps towards comprehension of that "isolated unity" which is distinctive of the master. in the hierarchy there is complete unity, based upon a recognised isolation of spirit from matter. this thought should- 531- discipleship in the new age- volume ii copyright 1998 lucis trust provide you with a theme for much profound thinking. what, therefore, brother of mine, should be the unique realisation which this particular incarnation should help you to express? what lies at the depths of your being, seeking revelation? what is the essential quality which you shou

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ld of science, and will then formulate the new hypotheses upon which the next immediate steps forward in any particular scientific field will be founded. 2. they will avail themselves of the sensitive reactions which the new spiritual approaches (as taught by the world religion of the time) will have made possible and utilising the inferences thus made available in connection with the inner world of spirit will outline the nature of the incoming forces which will determine and motivate the culture of the time. 3. taking the substance or material, and the spiritual inferences and the scientific hypotheses, they will formulate those forms of service on the physical plane which will precipitate with rapidity the plan for the immediate present. they will release through this blend of scientifi

c teaching, this takes place in the life of the individual when by an act of the will the centre at the base of the spine is aroused and the fire and the light of the personal threefold life (one aspect of which is often called the kundalini fire) is carried upwards and merged with the power and the light of the soul. the major approach of the two basic energies of form and soul (as an expression of spirit) are thereby related within the human being; the "marriage in the heavens" takes place and the task of the creative process of incarnation or individual manifestation is on the way to completion. within the planetary life, the same process goes on. the life of humanity as a whole (which is intelligent form life) and the life of the hierarchy (which is the life of the soul, under impulse

nity and the dark future of slavery. d. fellowship and separation, indicating a world order where racial hatreds, caste distinctions and religious differences will form no barrier to international understanding, and the axis order of master races, determined religious attitudes, and enslaved peoples. e. the whole and the part, pointing to the time which is approaching (under the evolutionary urge of spirit) wherein the part or the point of life assumes its responsibility for the whole, and the whole exists for the good of the part. the dark aspect has been brought about by ages of glamour. the light is being emphasised and made clear by the world aspirants and disciples who by their attitudes, their actions, their writings and their utterances are bringing the light into dark places. 3. pr

the greater and the lesser festivals of the spiritual year as they will gradually supersede the festivals of the present world religions in the east and in the west (see: the reappearance of the christ, chapter vi) much that you have learnt and gradually absorbed will then be seen fitting into the general spiritual plan. you will find that the spiritual year is divided into two periods (symbolic of spirit and matter; the period in which the sun moves northward and the period when it travels on the southern way. you will find that the month divides itself into two periods likewise, that of the waxing and the waning moon and you will find the future emphasis laid throughout the world upon the easter festival, the festival of the risen christ; upon the wesak festival, the festival- 264- the

definite biblical testimony to this highest of all centres, shamballa. at moments of crisis in the earthly life of christ we read that a voice spoke to him, the voice of the father was heard by him, affirming his sonship and setting the seal of approval upon his acts and work. at that moment a great fusion of the two spiritual centres the hierarchy and shamballa, the kingdom of god and the world of spirit was brought about, and thus spiritual energy was released on earth. we need to remember that the work of all world saviours and teachers is to act primarily as distributors of divine energy and as channels for spiritual force. this outpouring manifests either as the impulse behind a world religion, the incentive behind some new political ideology, or the principle of some scientific disc

; it controls the building forces. 2. the first ray ashram, that of the master m. he is the custodian of the principle of synthesis, the work of which is that of organic fusion, and this is ever needed to supplement that of the building agents. 3. the ashram of a master on the fifth ray, the custodian, among other things, of science and of that which relates and brings into expression the duality of spirit-matter. this ashram has an important part to play in the work of preparation, for it is through the scientific use of energy that the world will be rebuilt and the factual nature of the hierarchy be proved. through the pressure of education (second ray energy, through the growth of the concept of synthesis (first ray energy, and through the correct use of energy (fifth ray energy, this w

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

the initiations copyright 1998 lucis trust 2. the o.m. rightly sounded, releases the soul from the realm of glamour and of enchantment. it is the sound of liberation, the great note of resurrection and of the raising of humanity to the secret place of the most high when all other words and sounds have failed. it is not a triple sound as is the a.u.m, but a dual sound, significant of the relation of spirit and soul, and of life and consciousness. this lost word, symbolic of the loss in the three worlds (typified by the degrees of the blue lodges in masonry) must be recovered and is in process of discovery today. the mystics have sought after it; the masons have preserved the tradition of its existence; the disciples and initiates of the world must demonstrate its possession. 3. the sound i

d world, the impulse towards the unfoldment of consciousness, and the influence of life itself. this is the sound. 2. seven points of tension on the downward or involutionary arc; these produce the seven planets, the seven states of consciousness, and the expression of the seven ray impulses. this constitutes the sevenfold a.u.m. of which the ageless wisdom takes note. it is related to the effect of spirit or life upon substance, thus originating form and creating the prison of the divine life. 3. the a.u.m. itself or the word made flesh; this creates finally a point of tension in the fourth kingdom in nature, at which point the evolutionary cycle becomes possible and the first dim note of the o.m. can be faintly heard. in the individual man this point is reached when the personality is an

we have no terminology. now a master of that which has been seen and appropriated, and being conscious of and sensing that which lies ahead, the disciple "stands on his occult rights and makes his clear demands" what these demands are can be ascertained by remembering that all that the initiate undergoes and all that he enacts is the higher and esoteric correspondence of the triple manifestation of spirit-energy which distinguished the first and earliest phase of his unfoldment. that is the personality. i would like to call attention to the word "unfoldment" for it is perhaps the most explicit and correct word to use anent the evolutionary process. there is no better in your language. the initiate has ever been. the divine son of god has ever known himself for what he is. an initiate is n

and purpose. the third aspect expresses itself through pure materialism, and hence the three sixes. in an ancient book on numbers the initiate is defined as "the one who has experienced and expressed 666 and found it naught; who has dropped the 6 and become the 66, and thus has found himself upon the way; later, again, he drops the 6 and becomes the perfected 6 form, the instrument and expression of spirit" the number 24 is of deep interest, expressing as it does the double 12 the greater and the lesser zodiac. just as the number 6 expresses space, so the number 24 expresses time, and is the key to the great cycle of manifestation. it is the clue to all cyclic appearance or incarnation. its two figures define the method of evolution; 2 equals the quality of love-wisdom, working under the l

n told) the inflow of the shamballa force at this particular time, both as a result of karmic law and the planned decision of the great council. 3. the energy of organisation: this is the energy which set in motion the activity of the great ray lives and started the motivation and impulse of that which produced manifestation. thus were the seven ray qualities brought into expression. the relation of spirit and matter produced this ordered process which again, cyclically and under law, creates the manifested world as a field for soul development and as an area wherein divine purpose is wrought out through the medium of the plan. again i call your attention to the distinction existing between purpose and plan. this is the aspect, emanating from shamballa, and inherent also in form (as are th

t as to form, and which cherishes and fosters the life and its resultant spiritual values. there is an inherent destructive energy in matter itself and an energy of very great potency; it is with this energy that the axis powers are working. the destructive energy, emanating from "the bright centre" shamballa, is something very different, and i would ask you to remember this. the destroying power of spirit is not the same as that of matter. a human being destroys his own form again and again through the evil which he does and by the material focus of his desires; the following of a life of vice will breed disease, as is well known. the disciple can also destroy his form nature through selfless service and devotion to a cause. in both cases the form is destroyed, but the motivating impulse

saw this outpouring of divine love reach its highest expression for all time, and at the point of attainment which is, for that particular son of god, his highest also. such is the law. when an embodied christ in time and space reaches his goal of achievement, recognition of this comes to him at the time of the june full moon, for in that sign of gemini the complete victory of life over form, and of spirit over matter, is consummated and celebrated. the love of god, focussed in the christ, seeks to express itself in some act of peculiarly useful service to humanity. this service has taken different forms down through the ages, but it has always expressed itself through two episodes: one of them, the first, reveals the christ in his capacity of the god-saviour, sacrificing himself through p

ALICE BAILEY THE LABOURS OF HERCULES

red for us this great drama, which the story of hercules elucidates in detail for the aspirant. key thoughts four key thoughts can be given here which express the underlying purpose of the creative process and the objective of both the cosmic christ and of the individual aspirant. they give us the clue to the working out of the plan. taken together they embody the entire story of the relationship of spirit and matter, of life and form, and of soul and body. first "nature expresses invisible energies through visible forms" back of the objective world of phenomena, human or solar, small or great, organic or inorganic, lies a subjective world of forces which is responsible for the outer form. behind the outer material shell is to be found a vast empire of being, and it is into this world of l

ur planet, is now focused upon leading humanity on to the path of discipleship, and training many of the more advanced so that they can become the knowers and initiates of the new age. thus men will pass out of the hall of learning into the hall of wisdom, from the realm of the unreal to the real, and from the outer darkness of phenomenal existence into the light that shines always in the kingdom of spirit. the third key thought gives us a clue to the method. down the ages the words have sounded forth "i am he. who awakens the silent beholder. it has become apparent to seekers in all fields that within all forms there is an urge to intelligent expression, and a certain livingness which we call consciousness, and which in the human family takes the form of a self-awareness [13] this self-aw

nding life comes radiance" and it was this mastery of the imprisoning form which was the glorious consummation of all the undertakings of hercules. we are told that he had a divine father and an earthly mother and so, as with all sons of god, we find the same basic symbology emerging. they typify in their persons the essential duality of god in manifestation, of life in form, of soul in body, and of spirit and matter. this duality is the glory of humanity and also constitutes the problem which every human being has to solve. father-spirit and mother-matter meet together in man, and the work of the- 14- the labours of hercules disciple is to withdraw himself from the bonds of the mother and thus respond to the love of the father [18] this duality is also brought out in the fact that he was

s. this first labor marks the first step upon the "path of translation. aries is the sign of outgoing power, of the streaming forth of divine energy from the central deity, god, or from the human being, a son of god. this energy streams forth in two directions (thus the point becomes the line, the one becomes the first: it streams forth into the world of forms, and also into the world of being or of spirit. one stream of energy expresses the path of return, of inward-going, and the two together constitute the two arcs of the great circle of existence. in this sign starts the path on which form is taken and dominates; on it likewise begins the life of inner unfoldment and the domination [32] of the soul, or of subjective being. reorganization, reorientation, repolarizing and regeneration, a

tly recurrent in astronomical lore and in mythology: taurus, representing form and the attractive pull of matter; the pleiades, representing soul and the vast recurring cycle of experience; and, among the seven pleiades [note the "seven sisters" singing- 30- the labours of hercules about hercules, in the statement of the myth] the lost pleiad (for only six are visible) a symbol of the obscuration of spirit, whilst soul, through desire, takes a body. thus the idea of the relation of the self and the not-self, in order to produce the ultimate revelation of the spirit, underlies all mythological teaching and the scriptures and symbols of all time, and thus we have also the emergence of the idea of the great illusion and glamor. spirit or god is "lost, or veiled, and disappears in the attracti

e, assuming many forms, and refused ever [62] to give to hercules a direct answer. finally, he hinted as to the direction in which the apples should be sought, sending him on his way alone and somewhat discouraged, with only a vague idea as to what he would have to do and where he would have to go. all he knew was that he had to turn south; a symbol of going back into the world, the opposite pole of spirit. he had no sooner done so than he met the serpent with whom he had to wrestle [known in mythology also as the giant, antaeus, the son of poseidon, god of waters, and gea, the earth. hence when in touch with the earth, his mother, he was invincible] in his search for the golden apples on the physical plane, hercules had to conquer, as do all disciples, glamor and illusion; for in the carr

s nature, but the immortal aspect begins to increase at the expense of the mortal. now, in cancer, he gets his first touch of that more universal sense which is the- 49- the labours of hercules higher aspect of the mass consciousness. equipped, therefore, with a controlled mind, a capacity to register illumination, an ability to contact his immortal aspect and intuitively to recognize the kingdom of spirit, he is ready now for the greater work. in the next four signs, which we might regard as the signs of physical plane struggle for achievement, we have portrayed for us the tremendous battle through the medium of which the self-conscious individual, emerging out of the mass in cancer, knows himself to be the individual in leo, the potential christ in virgo, the aspirant endeavoring to bala

AN INTRO TO STUDY OF THE KABALAH

universe is an immanent offspring of the divine, which is manifested in a million forms of differentiation. the universe is yet distinct from god, even as an effect is distinct from a cause; yet it is not apart from deity, it is not a transient effect, it is immanent in the cause. it is god made manifest to man. matter is our conception alone; it represents the aspect of the lowest manifestation of spirit, or spirit is the highest manifestation of matter. spirit is the only substance "matter" says a kabalist "is the mere residuum of emanation, but little above non-entity" the hindoo philosopher called matter a maya, a delusion. as already remarked the supreme being of the kabalah is found to be demonstrated in more than one aspect. at one time the inconceivable eternal power proceeding by

BEHOLDERS OF NIGHT

tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the famulus whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadows, i embrace the darkness within and beyond! from nox umbra by michael ford the essence of perpetual revolution, or rebellion from the natural order, is the very concept of the opposer. to oppose one must seek t

BLACK WITCHCRAFT

of his or her being; they seek it within and the choreography and instruments of ritual are merely self-empowered tools to aide in the process of becoming 'skir-hand' witchcraft within has been inspired from the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very binding space of the sorcerers body, both of spirit/celestial and flesh/infernal. it is the symbol of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from ani

BLAVATSKY H P ANTHROPOGENESIS

ge] 42 the secret doctrine. was not always so well adapted to anthropo-monotheistic conceptions. compare this with any of the six schools of india. for instance, in kapila's "sankhya" philosophy, unless, allegorically speaking, purusha mounts on the shoulders of prakriti, the latter remains irrational, while the former remains inactive without her. therefore nature (in man) must become a compound of spirit and matter before he becomes what he is; and the spirit latent in matter must be awakened to life and consciousness gradually. the monad has to pass through its mineral, vegetable and animal forms, before the light of the logos is awakened in the animal man. therefore, till then, the latter cannot be referred to as "man" but has to be regarded as a monad imprisoned in ever changing forms

nscious and intelligent men, unless they are finished, so to say, by other creators. thus in the puranic legend, the son of the moon (soma) is budha (mercury "the intelligent" and the wise, because he is the offspring of soma, the "regent" of the visible moon, not of indu, the physical moon. thus mercury is the elder brother of the earth, metaphorically- his step-brother, so to say, the offspring of spirit- while she (the earth) is the progeny of the body. these allegories have a deeper and more scientific meaning (astronomically and geologically) then our modern physicists are willing to admit. the whole cycle of the "first war in heaven" the taraka-maya, is as full of philosophical as of cosmogonical and astronomical truths. one can trace therein the biographies of all the planets by the

rahma, or universe, in the same order as in man. exoterically, it is only four principles* demons is a very loose word to use, as it applies to a great number of inferior- i.e, more material- spirits, or minor gods, who are so termed because they "war" with the higher ones; but they are no devils* the same order of principles in man- atma (spirit, buddhi (soul, its vehicle, as matter is the vahan of spirit, and manas (mind, the third, or the fifth microcosmically. on the plane of personality, manas is the first[[vol. 2, page] 59 the bodies of brahma. teaches- is at the root of self-consciousness, will understand the reason why. the so-called "demons- who are (esoterically) the self-asserting and (intellectually) active principle- are the positive poles of creation, so to say; hence, the fi

arious planes, seeking union with matter; and at the other, the lower end, the rebellion of matter against spirit, or of action against spiritual inertia. and here lies the germ of an error which has had such disastrous effects on the intelligence of civilized societies for over 1,800 years. in the original allegory it is matter- hence the more material angels- which was regarded as the conqueror of spirit, or the archangels who "fell" on this plane "they of the flaming sword (or animal passions) had put to flight the spirits of darkness" yet it is the latter who fought for the supremacy of the conscious and divine spirituality on earth and failed, succumbing to the power of matter. but in theological dogma we see the reverse. it is michael "who is like unto god" the representative of jeho

ody, etc) now the plain meaning of these two allegorical and metaphysical disquisitions is simply this: worlds and men were in turn formed and destroyed, under the law of evolution and from pre-existing material, until both the planets and their men, in our case our earth and its animal and human races, became what they are now in the present cycle: opposite polar forces, an equilibrized compound of spirit and matter, of the positive and the negative, of the male and the female. before man could become male and female physically, his prototype, the creating elohim, had to arrange his form on this sexual plane astrally. that is to say, the atoms and the organic forces, descending into the plane of the given differentiation, had to be marshalled in the order intended by nature, so as to be e

se, becomes merged with his own effects; and his names, if placed in esoteric order, show the following descending scale- 1. mahapurusha or paramatman. supreme spirit. 2. atman or purvaja (protologos. the living spirit of nature. 3. indriyatman, or hrishikesa. spiritual or intellectual soul (one with the senses. 5. bhutatman. the living, or life soul. 6. kshetrajna. embodied soul, or the universe of spirit and matter. 7. bhrantidarsanatah. false perception- material universe. the last name means something perceived or conceived of, owing to false and erroneous apprehension, as a material form; but, in fact, only maya, illusion, as all is in our physical universe. it is in strict analogy with its attributes in both the spiritual and material worlds, that the evolution of the dhyan chohanic

which are too deep for words, do not really exist at all, is rather risky, as thought impressed upon the astral tablets exists in eternity whether expressed or not. logos is both reason and speech. but language, proceeding in cycles, is not always adequate to express spiritual thoughts. moreover, in one sense, the greek logos is the equivalent of the sanscrit vach "the immortal (intellectual) ray of spirit" and the fact that vach (as devasena, an aspect of saraswati, the goddess of hidden wisdom) is the spouse of the eternal celibate kumara, unveils a suggestive, though veiled, reference to the kumaras, those "who refused to create" but who were compelled later on to complete divine man by incarnating in him. all this will be fully explained in the sections that follow[[vol. 2, page] 200 t

BLAVATSKY H P COSMOGENESIS

this advance on his part brings him very near to the esoteric and vedantin tenet* parabrahm (the one reality, the absolute) is the field of absolute consciousness, i.e, that essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. but once that we pass in thought from this (to us) absolute negation, duality supervenes in the contrast of spirit (or consciousness) and matter, subject and object. spirit (or consciousness) and matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the absolute (parabrahm, which constitute the basis of conditioned being whether subjective or objective. considering this metaphysical triad as the root from which proceeds all manifestation, the great bre

n" something "conceived of, by reason of erroneous appearances, as a material form" and explained as arising from the illusive conception of the egotistic personal and human soul (lower fifth principle. it is beautifully expressed in a new translation of vishnu purana "that brahma in its totality has essentially the aspect of prakriti, both evolved and unevolved (mulaprakriti, and also the aspect of spirit and the aspect of time. spirit, o twice born, is the leading aspect of the supreme brahma* the next is a twofold aspect- prakriti, both evolved and unevolved, and is the time last" kronos is shown in the orphic theogony as being also a generated god or agent. at this stage of the re-awakening of the universe, the sacred symbolism represents it as a perfect circle with the (root) point in

it, soul and body at once; each personage being symbolical of an attribute, and each attribute or quality being a graduated efflux of divine breath in its cyclic differentiation, involutionary and evolutionary. in the cosmicophysical sense, it is the universe, the planetary chain and the earth; in the purely spiritual, the unknown deity, planetary spirit, and man- the son of the two, the creature of spirit and matter, and a manifestation of them in his periodical appearances on earth during the "wheels" or the manvantaras (see part ii "days and nights of brahma[[vol. 1, page] 42 the secret doctrine. stanza i- continued. 6. the seven sublime lords and the seven truths had ceased to be (a, and the universe, the son of necessity, was immersed in paranishpanna (b (absolute perfection, paranirv

that all life and consciousness are similar to those of human or even animal beings. life we look upon as "the one form of existence" manifesting in what is called matter; or, as in man, what, incorrectly separating them, we name spirit, soul and matter. matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all. the idea of universal life is one of those ancient conceptions which are returning to the human mind in this century, as a consequence of its liberation from anthropomorphic theology. science, it is true, contents itself with tracing or postulating the signs of universal life, and has not yet been bold enough ev

s "the essence of man is spirit. only by stripping himself of his finiteness and surrendering himself to pure self-consciousness does he attain the truth. christ-man, as man in whom the unity of god-man (identity of the individual with the universal consciousness as taught by the vedantins and some adwaitees) appeared, has, in his death and history generally, himself presented the eternal history of spirit- a history which every man has to accomplish in himself, in order to exist as spirit- philosophy of history. sibree's english translation, p. 340[[vol. 1, page] 53 the state of paranirvana. stanza ii. commentary. 1. where were the builders, the luminous sons of manvantaric dawn (a. in the unknown darkness in their ah-hi (chohanic, dhyani-buddhic) paranishpanna, the producers of form (rup

ree seraphim- sepher, saphar, and sipur" or "through number, numbers, and numbered" with the astronomical key these "sacred animals" become the signs of the zodiac[[footnote(s* this is the literal translation from the ixth and xth sections "ten numbers without what? one: the spirit of the living god. who liveth in eternities! voice and spirit and word, and this is the holy spirit. two: spirit out of spirit. he designed and hewed therewith twenty-two letters of foundation, three mothers and seven double and twelve single, and one spirit out of them. three: water out of spirit; he designed and hewed with them the barren and the void, mud and earth. he designed them as a flowerbed, hewed them as a wall, covered them as a paving. four: fire out of water. he designed and hewed therewith the thr

s jehovah elohim" the answer is "by three steps" from below[[footnote(s* it is well known that sand, when placed on a metal plate in vibration assumes a series of regular curved figures of various descriptions. can science give a complete explanation of this fact[[vol. 1, page] 113 the correlation of the gods. the meaning is plain* they are all symbols, and emblematic, mutually and correlatively, of spirit, soul and body (man; of the circle transformed into spirit, the soul of the world, and its body (or earth. stepping out of the circle of infinity, that no man comprehendeth, ain-soph (the kabalistic synonym for parabrahm, for the zeroana akerne, of the mazdeans, or for any other "unknowable) becomes "one- the echod, the eka, the ahu- then he (or it) is transformed by evolution into the o

BLUE EQUINOX

way resemble any of the objects which are its incarnations. it is with this in view that the verse tells us that the soul must be united to the silent speaker. the words .silent speaker. may be considered as a hieroglyph of the same character as logos, ynda or the ineffable name. 12. for then the soul will hear and will remember. the word .hear. alludes to the tradition that hearing is the organ of spirit, just as seeing is that of fire. the word .remember. might be explained as .will attain to memory. memory is the link between the atoms of consciousness, for each successive consciousness of man is a single phenomenon, and has no connection with any other. a looking-glass knows nothing of the different people that look into it. it only reflects one at a time. the brain is however more li

. 46. before the .mystic power. can make of thee a god, lanoo, thou must have gained the faculty to slay thy lunar form at will. the voice of the silence 23 it is now evident that by destroying or slaying is not meant a permanent destruction. if you can slay a thing at will it means that you can revive it at will, for the word .faculty. implies repeated action. 47. the self of matter and the self of spirit can never meet. one of the twain must disappear; there is no place for both. this is a very difficult verse, because it appears so easy. it is not merely a question of advaitism, it refers to the spiritual marriage [advaitism is a spiritual monism.ed] 48. ere thy soul.s mind can understand, the bud of personality must be crushed out, the worm of sense destroyed past resurrection. this is

r disciples of certain grades only. it is altogether inferior to such books as liber cxi aleph; but for that very reason, more useful, perhaps, to the average seeker. 58. and she will open wide before thee the portals of her secret chambers, lay bare before thy gaze the treasures hidden in the depths of her pure virgin bosom. unsullied by the hand of matter she shows her treasures only to the eye of spirit.the eye which never closes, the eye for which there is no veil in all her kingdoms. the equinox 26 this verse reminds one of the writings of alchemists; and it should be interpreted as the best of them would have interpreted it. 59. then will she show thee the means and way, the first gate and the second, the third, up to the very seventh. and then, the goal.beyond which he, bathed in th

equinox 30 certainly improper to perform therein the mass of the graal. therefore purify and consecrate yourselves; and then, kings and priests unto god, perform ye the miracle of the one substance. here is written also the mystery of harpocrates. one must become the .unconscious (of jung, the phallic or divine child or dwarf-self. 71. the light from the one master, the one unfading golden light of spirit, shoots its effulgent beams on the disciple from the very first. lts rays thread through the thick, dark clouds of matter. the holy guardian angel is already aspiring to union with the disciple, even before his aspiration is formulated in the latter. 72. now here, now there, these rays illumine it, like sunsparks light the earth through the thick foliage of jungle growth. but, o disciple

BOOK OF ENOCH

dren by them. 106.15] and there will be great destruction over the whole earth, and there will be a deluge, and there will be great destruction for one year. 106.16] but this child, who has been born to you, will be left on the earth, and his three sons will be saved with him. when all the men who are on the earth die he and his sons will be saved. 106.17] they will beget on the earth giants, not of spirit, but of flesh, and there will be great wrath on earth, and the earth will be cleansed of all corruption. 106.18] and now make known to your son lamech that the one who has been born is truly his son. and call his name noah, for he will be a remnant for you and he and his sons will be saved from the destruction which is coming on the earth because of all the sin and all the iniquity, whic

CASE PAUL F THE BOOK OF TOKENS

h h [59] t h e book of t o k e n s 6" heh concealeth the word. the value of the lettername is 10, which reduces to 1, the number of aleph, and aleph stands for the creative word (the divine name, i h v h) which calls all things into being. the phrase" i utter myself by seeing, based on the attribution of sight to heh, means that the universe is called into manifestation by the self-contemplation of spirit "a mist and a vapor. the hebrew noun ade, a d, has the numeral value 5, the same as the single letter heh, and means "fog, mist. 9 heh is called "the mother wherewith creation took place, because h is the second letter of the tetragrammaton, i h v h, and this second letter is attributed to binah, which is aima, the mother. heh conceals yod, because the letter-name heh, h h, has the value

rough the letter tzaddi, with the function of meditation. at the time the outline of these meditations was first given, we also received the following comment on the fourth paragraph [164] c o m m e n t on t z a d d i "here is one of the profoundest doctrines of sacred science, the doctrine that the universe owes its existence to the creator's perpetual self-recognition. nature is thus the result of spirit's meditation upon the powers of its own being. the universe is thought into existence, and is maintained in existence by thought. upon this foundation rests the whole structure of practical occultism, and from this doctrine you may understand the importance of meditation "whenever aspirants really meditate they are sharing in the exercise of the divine power that created everything. thus

nt may know whether or not he has really succeeded in meditation is this: let him find out whether or not what he has been doing takes form in the production of something better than he had before he began to meditate" students of tarot will be interested in this comment on the relation between tzaddi and the 17th key, called the star "the application to the tarot is that to the selfcontemplation of spirit the universe appears as it really is. the divine mother is always unveiled before her lord. to man, except in those rare moments when he participates in the divine meditation, she is at best the veiled isis, and at worst the demon of the 15th key, the devil "a great silence" in hebrew is domam, d v m m, which adds to 90, the value of the letter tzaddi "the pillar of establishment" is jak

m, which adds to 360, the value of the letter-name sh i n. the "swift flash" is the descent of the sephiroth into instantaneous manifestation, often pictured by qabalists as a lightning-flash, because of the words of the book oj formation "ten ineffable sephiroth: their appearance is like that of a flash of lightning, their goal is infinite. the descent of the sephiroth seems to divide the unity of spirit into the divisions, manifest and unmanifest. in hebrew" two" is sh n i, shenay, and pronounced as shani it means" the second. this word is made up of the same letters as sh i n, and has, consequently, the same numeral value. even so the circle, which the number 360 expresses numerically, is a symbol of circumscription, and thus of division between the definite area within its circumferen

inal letter of the hebrew alphabet, tav symbolically represents completeness, or the end of manifestation. the letter-name tav, th v, however, subtly conveys the idea which the meditation calls "the end which is without end. for in hebrew the letter v is used as the conjunction" and, so that the letter-name th v suggests "end" by th and "continuation" by v. 2 the doctrine of the fourfold activity of spirit occurs again and again in the qabalah, and is expressed in many ways. the name of god, i h v h, is four-lettered, each letter corresponding to one of the four elements and to one of the four qabalistic worlds. the letters of this name are represented by the four animals described in the vision of ezekiel "they four had the face of a lion, of an eagle, of a man, and of an ox" these living

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

on the beach with a circle of seaweed and shells to mark the directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even if you ar

lowe'en and may eve, and white candle wax dripped on the surface to create divinatory images that offer insights into potential paths. you can cast flower petals into the cauldron water to get energies flowing. for banishing, add dead leaves and tip the cauldron water into a flowing source of water. you can also burn incense in the cauldron if this is the focus of a ritual. the cauldron is a tool of spirit or akasha, the fifth element. the chalice the chalice, or ritual cup, used for rituals is traditionally made of silver, but you can also use crystal, glass, stainless steel or pewter. the chalice represents the water element and is placed in the west of the altar. like the sword, it is a sacred grail treasure (see page 185) and is a source of spiritual inspiration. the grail cup is most

el stands in the west and his colour is silver. pentagrams the pentagram, as i have already mentioned, is one of the most sacred geometric forms in magick. some witches wear a gold pentacle, a pentagram in a circle (see page 189, on a chain as a sign of their craft. each of the five points of the pentagram represents one of the five elemental powers, so that the uppermost single point is symbolic of spirit, or akasha or ether. it is dedicated to the goddess in her triple aspects. it is the realm of spirituality and the divine spark within all life. the top left point of the pentagram symbolises air and the fixed sign of aquarius, representing logic, intelligence and the conscious awareness that enables us to seite 123 wicca01.txt reach beyond the material and follow steps to knowledge of w

to travellers far from home, o guide and keeper of all* pass the crystal next through the incense, saying: enter through this fragrance, the healing and nurturing powers of raphael, teacher and uplifter of the spirit* hold the crystal over the child or symbol and circle it deosil, saying: endow, o raphael [name the child] that he/she may pass between the dimensions and be as at home in the world of spirit as of matter* place the crystal in the bowl with the others and blow out the candles, ending with the raphael candle, sending the light to the child and allowing the incense to burn through. again, spend time in a positive family way* on the fifth day at the same hour, light the four candles, then the blue candle of sachiel and some sandalwood incense* take a lapis lazuli and pass it thr

ndance, bringing increase of all that is good and noble and joy-giving* pass the crystal next through the incense, saying; enter through this fragrance, the benign and all-encompassing powers of sachiel, bringer of knowledge and understanding of the universe and its creatures* hold the crystal high over the child or symbol and say: endow, o sachiel [name the child] that he/she may know prosperity of spirit as well as of material blessings, and share willingly with others the fruits of good fortune won by endeavour and application* place the crystal in the dish and blow out the candles, ending with the sachiel candle, sending its light to the child and leaving the incense to burn through* on the sixth day at the same hour, light the five other candles and the green seite 148 wicca01.txt ana

le and ready to compromise. oimelc: see imbolc. ostara: the celtic festival of the spring equinox. pentacle: a ritual item, symbol of the earth, consisting of a flat, round disc, engraved with a pentagram. pentagram: a five-pointed diagram, one of the most sacred geometric forms in magick. each of the five points represents one of the five elemental powers. the uppermost, single point is symbolic of spirit, or akasha. poppet: a featureless doll made of cloth that is filled with herbs and used in healing or as a talisman to attract love or fertility. it may also be made of clay and used as a focus for positive magick to being health or happiness to the person represented by it. power hand: the hand you write with, used to transmit assertive and creative energies. see also receptive hand. qu

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

significant icons of african american spirituality: the bible, a token of christian redemption; a root, a supernatural emblem and touchstone to an ancient heritage; and the most precious relic that nana owns, the bequest of a slave parent to a child.a twisted cord of her own mother's hair. bound together and made inseparable with twine, each element of the hand illustrates the charm's singularity of spirit. although the scene occurs in a motion picture, the real, historical implications present in it run as currents throughout this book. daughters of the dust enumerates the fundamental interests of one family on the eve of their dispersal, their concern for survival, their hopes for future generations, and their attempts to respect the past and to preserve memory. it is also a story of the

ated. a spiritual reality governed human life, within belief systems that were not elaborated as philosophical or speculative knowledge but rather enfolded ways of being and living. africans arriving in the west during the period of the slave trade would have subscribed to a view of the universe with no divisions between sacred and profane. theirs was a universe that reflected the pervasive power of spirit and life force "african peoples are aware of mystical power in the universe" writes the kenyan scholar john mbiti "this power is ultimately from god, but in practice it is inherent in, or comes from or through physical objects and spiritual beings" though stemming from more recent observations of indigenous african religions, mbiti's remarks apply to older african understandings of the s

nd written materials may have intensified when literacy acquired a near-sacred significance for african americans in the post-emancipation era. three early-twentieth-century sources mentioning "letters" or "books" point to the potential spiritual significance of writings. the concept of the mystical power of the word that is written, so prominent in islamic lore, was fused with the african notion of spirit-embedding charms, which were adopted by black americans. 29. see ruth bass "fern seed.for peace" in folk-say: a regional miscellany, ed. b. a. botkin (norman: university of oklahoma press, 1931, pp. 145.56; puckett, folk beliefs of the southern negro, pp. 557.59. for the use of plants in folk healing in the black christian tradition see karen baldwin "mrs. emma dupree: ethat little medic

ppearing in new orleans as well. 64. in the riding belief we glimpse an interpretive link between insomnia or\ 187\ body aches and the witch's nightly activities. other symptoms blamed on witch visitations include sores in the mouth (from a bridle) and excessive restlessness, suggesting that victim is being ridden during slumber. another source of this tradition recalls the african-based practice of spirit possession, in which the possessed individual is called the "horse" in new world religions. see hand, popular beliefs and superstitions, p. 118; and "conjure doctors in the south" southern workman 7, no. 4 (1878, reprinted in strange ways and sweet dreams: afro-american folklore from the hampton institute, ed. donald j. waters (boston: g. k. hall, 1983, pp. 138.39. 65. southern workman 2

widely practiced among blacks in new orleans in the late eighteenth and early nineteenth century. potential black magic page 117 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 influences in the spiritualist churches can be discerned from similarities in organization, the strong commitment to female leadership and spirit mediumship, which is a feature of spirit possession rituals in vodou. 54. edith lockley "the spiritualist sect in nashville: a study in personality reorganization (bachelor's thesis, virginia union university, richmond, 1933, pp. 136, 182, 123, 97, 152, 160, 180.82. lockley white's revised thesis\ 1erchronologia rorispergius (mach 37 -compiled by elias pandochaeus 144,000 bc geneticists believe that an ancestral human populatio

CULTUS SABBATI

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

DIABOLUS

your master whom you followed" and he said to him "he has gone to the place from which he came" the pharisee said to him "with deception did this nazarene deceive you, and he filled your ears with lies, and closed your hearts (and) turned you from the traditions of your fathers"-the apocryphon of john it must be considered that the questions asked by the adversary are indeed tests. they are tests of spirit, or will and of resolve. the luciferian path is filled with tests of strength, on failing could lead to self-destruction, while a test passed will reward the satanist or luciferian with light. the christians look upon what is the opposite as ignorance or evil; yet they are filled with the self-delusions of what may be perceived as one path only. it must be understood as well that the luc

DION FORTUNE MYSTICAL QABALA

rs colourscale. mystical qabala page 65 [page 98] 16. the most important forms upon the tree, however, are those associated with the four names of power assigned to each sephirah; with these are associated four colours in which they are conceived to manifest in a symbolic form in each of the four worlds of the qabalists. the highest of these is the god-name, which manifests in atziluth, the plane of spirit, and is the supreme name of power of that sephirothic sphere and dominates all its aspects, whether cosmic, evolutionary, or subjective. it represents the idea underlying the develop ment of manifestation in that sphere; the idea that runs through all subsequent evolution and expresses itself in all ensuing effects and manifestations. 17. the second name of power is that of the archangel

perpetual opposer of the dynamic impulses, will be regarded as the enemy of god, the evil one. saturn-satan is an easy transition; and so is time-death-devil. implicit in the ascetic religions such as christianity and buddhism is the idea that woman is the root of all evil, because she is the influence which holds men to a life of form by their desires. matter is regarded by them as the antinomy of spirit in an eternal, unresolved duality. christianity is ready enough to recognise the heretical nature of this belief when it is presented to it in the form of antinomianism; but it does not realise that its own teaching and practice are equally antinomian when it regards matter as the enemy of spirit, and as such to be abrogated and overcome. this unhappy belief has caused as much human suff

DION FORTUNE PSYCHIC SELF DEFENSE

e substance, and crystalline substances, in their different forms, receive and hold etheric magnetism better than anything else. water, on the other hand, is the emblem of the psychic sphere. these two realms, between them, contain by far the greatest part of occult evil. it is rare indeed that spiritual wickedness in high places will reach up as far as the airy realms of mind or the fiery realms of spirit. if we want to get into touch with, or operate upon a particular sphere, we use as base a substance appropriate thereto. consequently, a solution of salt and water makes a better base than either salt or water could do separately because it enables us to cover the whole of the sphere of probable operations in a single act. it may be interesting to note concerning the magical properties o

DONALDTYSON CORONZON

hey are probably the same word- vovim or vovin is translated by laycock in his complete enochian dictionary as "dragon" the enochian word teloc means "death" therefore a more accurate meaning for teloc-vovim is the death dragon, or perhaps the slaying dragon. aleister crowley linked coronzon to the tenth aethyr of enochian magic. the aethyrs (or aethers or ethers or airs) are dimensions or worlds of spirit arranged in a series of concentric shells, like ukrainian nesting dolls. the outermost sphere is numbered 1, and the innermost that is next to the earthly sphere of the four elements is numbered 30. one call is used to invoke the spirits of all the aethyrs, but the name of each aethyr is inserted into the first sentence of this invocation to differentiate it. the name of the tenth aethyr

DONALDTYSON ELEMENT

horses of modern magic. any purpose a magician may have can be placed under one or the other of the four elements, and in this way recommends itself to a specific class of elemental. elementals are summoned and banished through the use of the pentagram, which may be drawn in a variety of ways. there are five general ways to draw the pentagram, linked to the four elements and to the fifth element of spirit or light, also known as the quintessence. elemental light does not have its own class of elementals. each form of the pentagram linked with one of the four lower elements may be traced in two ways, to evoke or banish. for example, the pentagram of air, which controls the sylphs, may be drawn in one manner to invoke or call the spirit, and in another manner to banish or send away the spir

DONALDTYSON PENTA

pirit, and two different pentagrams are drawn to banish spirit. spirit is invoked by beginning the pentagram at the point of fire (lower-right) and inscribing its line first toward the point of air (upper-left. as in all cases, the reflecting, continuous line of the pentagram ends at the point where it begins. this pentagram, shown above on the left, is known as the equilibriated active pentagram of spirit, because it deals with the two active lower elements, and because it balances the forces of those elements. this is the first half of the invocation of spirit. spirit is further invoked by beginning at the point of earth (lower-left) and inscribing the first segment of a second pentagram toward the point of water (upper-right, then continuing along the line of the figure back to its star

lements. this is the first half of the invocation of spirit. spirit is further invoked by beginning at the point of earth (lower-left) and inscribing the first segment of a second pentagram toward the point of water (upper-right, then continuing along the line of the figure back to its starting point. this second pentagram, shown above on the right, is known as the equilibriated passive pentagram of spirit, because it deals with the two passive lower elements, and balances the forces of those elements. spirit is banished by beginning the pentagram at the point of air (upper-left) and inscribing its line first toward the point of fire (lower-right, then continuing to follow along the line of the pentagram to the starting point. this pentagram, shown above on the left, is known as the closin

it deals with the two passive lower elements, and balances the forces of those elements. spirit is banished by beginning the pentagram at the point of air (upper-left) and inscribing its line first toward the point of fire (lower-right, then continuing to follow along the line of the pentagram to the starting point. this pentagram, shown above on the left, is known as the closing active pentagram of spirit, because it deals with the active lower elements, and closes the operation by banishing the forces that were previously invoked. spirit is further banished by beginning the pentagram at the point of water (upper-right) and inscribing the first segment of its line toward the point of earth (lower-left, then going on in the usual way to complete the figure. this pentagram, shown above on t

ements, and closes the operation by banishing the forces that were previously invoked. spirit is further banished by beginning the pentagram at the point of water (upper-right) and inscribing the first segment of its line toward the point of earth (lower-left, then going on in the usual way to complete the figure. this pentagram, shown above on the right, is known as the closing passive pentagram of spirit because it deals with the passive lower elements, and closes the operation. after invoking spirit, and doing whatever magical operation caused you to make the invocation, it is usual to banish this higher element to restore the original condition of the ritual place, and also to restore your own normal everyday state of mind. sometimes it may be desirable to invoke spirit without banishi

g spirit, first the active, then the passive pentagram of banishing is drawn. these are always used together. this is not true of the four lower elements, which are invoked or banished by only a single pentagram, not two. remember the rule, invoke toward the element and banish away from it- this will make the following easier to comprehend. earth is invoked by beginning the pentagram at the point of spirit (top) and inscribing its line initially toward the point of earth (lower-left, then continuing around the pentagram to the beginning. this pentagram, shown above, is known as the invoking pentagram of earth. earth is banished by beginning the pentagram at the point of earth (lower-left) and inscribing its line initially toward the point of spirit (top, then continuing around the pentagra

pentagram. this pentagram, shown above, is known as the invoking pentagram of air. air is banished by beginning the pentagram at the point of air (upper-left) and inscribing its line initially toward the point of water (upper-right, then continuing around the pentagram. this pentagram, shown above, is known as the banishing pentagram of air. fire is invoked by beginning the pentagram at the point of spirit (top) and inscribing its line initially toward the point of fire (lower-right, then continuing around the pentagram. this pentagram, shown above, is known as the invoking pentagram of fire. fire is banished by beginning the pentagram at the point of fire (lower-right) and inscribing its line initially toward the point of spirit (top, then continuing around the pentagram. this pentagram

e inverted pentagram fall on the goat's two horns, two lowered ears, and beard. an upright pentagram can be made into an inverted pentagram, and vice versa, merely by rotating the pentagram slightly, or by reflecting it from top to bottom- upright and inverted pentagrams have the same shape, but a different orientation. usually it is stated that the inverted pentagram is satanic because its point of spirit is at the bottom, beneath the four other denser elements. in my opinion, a more important consideration is that the inverted pentagram has two points at its top, making duality and conflict supreme, whereas the upright pentagram has one point at its top, giving it unity and harmony. return ht home resources demons bios fiction tyson the truth about demonic possession (medieval magician e

DONALDTYSON POSSESS

characters in that they take over the story of the dream and move it their own way. often you will find yourself forcing yourself awake if the interaction with the spirit is unpleasant. in dreams, spirits can put on the characters of the dream like suits of clothing. but since these characters are not their real personalities, they often behave in ways the dream character would not. another type of spirit perception is to see a ghost while you are awake. ghosts are not the souls of dead human beings, they are spirits who have put on the forms of dead human beings for the purpose of interacting with your consciousness. spirits are very obliging. if you treat a spirit as the soul of your departed grandmother, for example, the spirit playing the part will do its best to behave as it thinks y

ELLIS LOW TWELVE 1907

rst lodge in the territory was opened and closed upon the summit of the rocky mountains. i might dilate upon the beauty of the evening upon which we met-the calm radiance of the moon and stars, the 178 on the summit of the rocky mountains grandeur of the surrounding scenery. we exchanged fraternal greetings, spoke kind words one to another, and gave ourselves up to the enjoyment of that elevation of spirit which masonry, under such circumstances, alone evokes; and when we left the summit of that glorious range of mountains, to descend to our camp, each felt that he had been made better and happier for this confidential interchange of masonic sentiment. men when separated by distance from their homes and all that is dear to them upon earth, and uncertain as to the exposures and perils that

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

es: anderson, roger i. cahagnet s contribution to psychical research. theta 12, 4 (1983: 74. channeling. journal of religion and psychical research vol. 19 (1988: 5. contemporary survival research: a critical review. parapsychology review vol. 12 (1981: 5. reincarnation: can christianity accommodate it? journal of religion and psychical research vol. 9 (1985: 189. swedenborg on the modus operandi of spirit communication. parapsychology review vol. 13 (1982: 6. berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. andrae, johann valentin (1586.1654) johann valentin andrae, the german lutheran pastor who developed the legend of the rosicrucian occult orders, came from a line of ministers that included a grandfather who h

a complete alteration of personality. one of the most remarkable examples of trance utterance was that of the british medium mrs. louis a. meurig morris, who delivered impressive sermons under the control of the spirit power. during these addresses, the medium s soprano voice changed to a ringing masculine baritone and all her mannerisms became masculine. psychologists who do not accept the claim of spirit utterance through a medium classify the phenomenon as the creation of a secondary personality, and there are many interesting cases on record of individuals who manifested several quite markedly different personalities. also related to automatic speaking is the phenomenon of glossolalia or speaking in tongues, as well as xenoglossis, the speaking of a language without having studied it

elf, was prevented from doing so because her raised arm remained for some seconds as though petrified in the air and incapable of movement. she took this as a warning and gave up the attempt. at a subsequent seance, leopold stated that it was he who thus fixed helen s arm to prevent her from grasping this object which was much too heavy for her and would have caused her some accident. this record of spirit cure was published in proceedings of the society for psychical research (vol. 3: 182.87: on august 17, 1891, the patient felt for the first time a unique sensation, accompanied by formication and sense of weight in the lower limbs, especially in the feet. this sensation gradually spread over the rest of the body, and when it reached the arms, the hands and forearms began to rotate. these

as intuition or passion, is present but not so dominating as to push the other elements aside. in his first book, initiation into hermetics, bardon leads the student through a basic course in magical training. the second volume, the practice of magical evocation, treats all the magical instruments from the wand to the magical mirror, and explains in detail the process of contacting various kinds of spirit entities. the final volume is a more detailed treatment of the qabalah (or kabbalah. bardon was assisted by his long-time student dieter ruggeburg, who published both the german and english editions of his several books and continued to keep them in print. in the 1990s, a franz bardon foundation was established and for several years issued a newsletter, but appears to have disappeared as

e beginning through 1959. vol. 2, the ufo encyclopedia. detroit: omnigraphics, 1992. bar-lgura ancient semitic demon said to sit on the roofs of houses and leap on the inhabitants. people so afflicted were called d baregara. barlow, fred (d. 1964) fred barlow, photography expert for the society for psychical research, became interested in the claims various people made of having taken photographs of spirit entities. he entered his study hopeful that photography might provide evidence of survival after death and for a while he emerged as a staunch defender of spirit photography. however, by midcentury, especially after his investigations of the work of spirit photographers george moss and william hope, he reversed his opinion. this change resulted from his own inability to produce any spiri

and a new language developed to understand the phenomena. spiritualism presented a broad challenge to the church. present within the movement were all of the biblical gifts of the spirit but in a non-church setting. church leaders responded that spiritualism merely reproduced the pagan phenomena forbidden in the jewish old testament and cited the story of the woman of endor as a clear prohibition of spirit contact. this interpretation still dominates the more conservative segments of christianity. spiritualists countered with a biblical exposition centered upon the new testament, the encounter of the apostles with the long-dead moses and elijah at the mount of transfiguration (matt. 17, and the appearances of the resurrected jesus. in the twentieth century, spiritualism as a movement withe

the affair badly. he was guilty of misrepresentation when he refused to stand by his original puzzlement at the seance, and thereby was criticized for later contradicting himself. what he actually exclaimed at the time was typical of the last ditch materialist unable to believe his own senses: spirit is the last thing i will give in to! briah in the kabala, briah is the third of the three stages of spirit progress, the three original ranks or classes. men are called upon to proceed from the lower to the higher. in the apocalypse briah is represented as the feet of the mighty angel with the face of the sun. briccriu an ulster chieftain surnamed of the poisoned tongue, mentioned in the myth of cuchulain, a medieval irish romance. it is said that on one occasion he asked certain warriors to

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

mackey, albert gallatin. encyclopedia of freemasonry. 1874. reprint, chicago: masonic history, 1927. stein, gordon. encyclopedia of hoaxes. detroit: gale research, 1993. maclaine, shirley (shirley maclean beatty (1934) world-famous actress, dancer, movie star, and writer, whose books on her search for spiritual fulfillment have created widespread popular interest in psychic phenomena, channeling of spirit guides, and new age teachings. she was born on april 24, 1934, in richmond, virginia, and attended high school in washington, d.c. she began taking dancing lessons before she macionica encyclopedia of occultism& parapsychology. 5th ed. 952 was three years old; by the time she was 16 she was a chorus girl in new york in a city center revival of oklahoma! four years later, she was dancing

76, after a 20- year hiatus as an entertainer, she returned to the theatrical stage in a gypsy in my soul, which attracted rave reviews. by 1983 she had appeared in some 35 movies. her third autobiographical book, out on a limb (1983, described a spiritual odyssey that developed from her world travels. it is a heady exploration of new age beliefs, including meditation, psychic healing, channeling of spirit guides, reincarnation, ufos, extraterrestrials, and out-of-the-body travel. if at times the book appears naive, it is redeemed by its transparent honesty and sincerity and a deep desire for a spiritual framework to life. the book became the basis for a fivehour prime-time abc-tv mini-series. her inner search continued in her book dancing in the light (1985, in which she stated: i like to

ury practitioners of magic have made some extraordinary claims about achieving desired ends. there are still two opinions among occultists as to how such feats are achieved. one is that desired effects in the physical world are produced through the operator s willpower, assisted by various ritual practices. the other opinion, still held by a minority, is that desired effects are achieved by means of spirit entities evoked during rituals (among skeptics there are various mundane explanations for the seemingly positive results of magic activity) conjuring tricks and stage magic today the term magic normally denotes the performance of conjuring, legerdemain, or illusion, although the term conjuring was originally used to indicate the evocation of spirits. conjuring tricks have been used by pr

many secret and occult societies, by the rosicrucians, the illuminati, down to the freemasons of modern times. modern occultists translate the meaning of the pentagram as symbolic of the human soul and its relation to god. the pentagram is placed with one point in the ascendant. that point represents the great spirit, god. a line drawn from there to the left-hand angle at the base is the descent of spirit into matter in its lowest form; where it ascends to the righthand angle, it typifies matter in its highest form: the brain of man. from here, a line is drawn across the figure to left angle, representing man s development in intellect; while progress in material civilization, the point of danger from which all nations have fallen into moral corruption, is signified by the descent of the

ue; 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. the meaning and philosophy of numbers. london: rider, 1932. butler, christopher. number symbolism. london: routledge and kegan paul, 1970. redgrove, h. stanley. a mathematical theory of spirit. london: rider, 1912. waite, arthur edward. the holy kabbalah. london: williams& norgate, 1929. reprint, new hyde park, n.y: university books, 1960. westcott, w. wynn. numbers: their occult power and mystic virtues. london: theosophical publishing society, 1890. magical union of cologne a society stated in a manuscript of the rosicrucians (under the pseudonym omnis moriar) at cologne, ge

humb, and it held me fast by a power which i struggled to escape from in vain. with my other hand i felt all round where the pressure was, and satisfied myself that it was no earthly hand that was thus holding me fast, nor indeed could it be, for i was as powerless in that grip as a fly would be in the grasp of my hand. the word materialization was first used in 1873 in the united states in place of spirit forms. hands and arms were seen in the seances of the davenport brothers in the earliest days of modern spiritualism. according to epes sargent s the scientific basis of spiritualism (1881, as far back as 1850, a full spirit form would not infrequently appear. chemist james j. mapes became the first scientist to speculate on a means by which such temporary organisms might be produced in

hin my own, as i held it firmly clasped. this hand was a perfectly formed, physiological structure, warm, life-like and having all the attributes of a human hand.yet both the medium s hands were securely held by two controllers, and visible in the red light. let me repeat, this hand was not pulled away, but somehow melted in my grasp as i held it (the story of psychic science, 1930. dramatic exit of spirit visitants the dissolution of a full phantom was one of the most dramatic moments in a materialization seance. katie king agreed to demonstrate it and florence marryat captures the moment in her book there is no death (1892: she [katie king] took up her station against the drawing room wall, with her arms extended as if she were crucified. then three gas-burners were turned on to their fu

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

hannelers created a vast alternative-reality literature, fusing traditional occultism with modern science and pseudoscience. some channeling entities made predictions, often of some cataclysmic or otherwise seminal events, which inevitably went unfulfilled. more typically, however, channeling consists of spiritual platitudes, self-help suggestions, and unverifiable pronouncements about the nature of spirit and cosmos. to its critics, it is nothing more than a form of automatism, automatic behavior ove r which an individual denies any personal cont ro l (alcock, 1996. its sources are within, not outside, the channeler s psyche. pa r a p s yc h o l ogist rodger i. anderson writes, it has been inc reasingly evident to re s e a rchers that automatism of whatever kind is neither a psyc h i c ab

meantime, employing their vast paranormal powers, the migrants conjured up g rotesque material forms for themselves. t h i s period is known among extraterrestrial historians of earth as the great ab o m i n a t i o n. williamson reported, the abomination was so vast that forms were fusing together into monsters having no purpose but self-destruction. men and animals were growing interchangeable of spirit and structure. man was beastly and beast was manlike. these abominable entities took the forms of the creatures remembered in legend and mythology as griffins, centaurs, dragons, and sphinxes. eventually the host on the sirian planets could take no more of this insubordination. men were to be men, beasts were to be beasts, the host declared before setting loose a kind of global warming t

FAUST

he lark sings down his showering song, when over rough heights of firs and larches the outspread eagles soaring roam, and over lakes and over marshes the crane strives onward toward his home. wagner i ve often had capricious, odd hours of my own, yet such an impulse i have never known. one s sated soon if on the woods and fields he look; i ll never envy any bird his wing. how differently the joys of spirit bring us on from page to page, from book to book! then winter nights become so sweet and fair, a blessed life warms up our every limb; and ah! if one unrolls a parchment really rare, the whole of heaven descends on him. faust by one impulse alone are you impressed. oh, never learn to know the other! two souls alas! are dwelling in my breast; and each is fain to leave its brother. the one

spirit despotism i will not endure; my spirit can not act that way. the dancing goes on. i see that i have no success today; but anyway i ll take along a tour and hope still, ere my last step, to subdue the devils and the poets too. mephistopheles he ll straightway in a puddle set him. that s how he gets relief, of solace well assured. when leeches, feasting on his rump, beset him, of spirits and of spirit he is cured. to faust who has left the dance. why do you let the pretty maiden go who sang so sweetly as you danced along? faust ugh! in the very middle of her song a mouse sprang from her lips- twas small and red. mephistopheles that s quite all right. there s naught in that to dread. it is enough you did not find the mouse was grey. who in a lover s hour will bother anyway? faust i saw

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ree of life are given as final details of the end. in sefirah blessing! the etz hachayyim yields several forms of the tree of life. the first renders the sefiroth as a pattern of ten concentric circles, like layers of an onion, with kingdom (malkhuth) as the centermost sefirah (see figure 5.6 on page 148. this format reflects the idea that the physical world of kingdom represents the densest form of spirit-matter, and that each layer is successively more subtle. as previously mentioned, the principal source for the yosher (lit. upright, straight, firm) form of the name hvhy is the sh ir qoma in the sefer raziel hagadol. in branch 3 of the etz hachayyim, luria synthesizes a meditation image in which the sefirothic pattern of the tree is superimposed upon the yosher (see figure 5.7 on page 1

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

he many quotations from the hermetica in the de occulta philosophia, and to agrippa's development of hermetic doctrines in a magical direction (test, uman, p. 108. 6 see above, pp. 24-5. 137 cornelius agrippa's survey of renaissance magic the opinion of all the magi that if spirit and thought are not in a good state, the body cannot be, and according to hermes trismegistus we cannot have firmness of spirit without purity of life, piety, and divine religion, for the holiness of religion purifies thought and renders it divine.1 the reader is adjured to keep silence about the mysteries in this book, for, says hermes, it is an offence to religion to propagate among the multitude a "discourse so full of the divine majesty".2 (this is from the opening of the asclepius) plato, pythagoras, porphyr

on a pretence of investing him with mantles and adorning him with crowns, to give up (otherwise than by force of necessity) the blessed care of tran- 1 ibid, dial. 3 (dial, ital, p. 825. cf. also what is said under the constellation centaur (ibid, pp. 823 ff. the centaur is christ, understood as a hermetic christ, or a benevolent magus. 228 giordano bruno in england: the hermetic reform quillity of spirit, for he is more liberal of his own goods than greedy for those of others. let others, therefore, make attempts on the vacant kingdom of portugal; let others be solicitous over the belgian dominion. why should you break your heads and busy your brains, you other princes? why should you fear and suspect that other princes and kings will come to dominate your forces and rob you of your crow

thropy. true religion should be without controversy and dispute, and is a direction of the soul. no one has the right to criticise or control the opinions of others, as to-day, as though the whole world were blind under aristotle or some such leader. but we raise our heads towards the lovely splendour of light, listening to nature who is crying aloud to be heard and following wisdom in simplicity of spirit and with an honest affection of the heart.1 the nolan's message in its application to the times in which he lived is nowhere more clearly set out than in this dedication to rudolph ii. here are all his usual themes, the vicissitudes of light and darkness, the "mercuries descending from heaven" who, as we know from this familiar phrase in other contexts, destroyed the religion of the egyp

FRATER ELIJAH ANGELS OF CHAOS

dom and understanding. it is 333 to cover reflection across all worlds (mind, body, spirit. the base guardian of knowledge in human form to the world without in divinity. chrnzn thus reflects the formation of and dissolution gateway of the mind of man. the beast 666 is the formation of this principle in the body (zos. the yet to come is 999 which is a fusion of the reflex of body-mind in the real of spirit (or, the reverse, thus completing the current and giving rise to the urge for unity. the beast took on flesh as it s necessity in the realm of physicality (as this is all necessary for completion. chrnzn s unity comes from unity with thee angel. the beast gains union with babalon. the final force is yet to be seen appendix ii liber chrnzn cycles in the blackness; can t you see i m trying

FRATER TENEBROUS CULTS OF CTHULHU

he south pacific (the exact coordinates for which are to be found in the call of cthulhu) as already stated, nodens is the only member of the elder gods to be mentioned by name, and lovecraft gives no further information concerning him. the sign of the elder gods is described as an upright pentagram containing an eye-shaped sigil. the points of the pentagram symbolize the four elements, plus that of spirit, the fifth or hidden element. combined, they balance the mono-elemental nature of the old ones, suggesting that the elder gods may exist on a higher plane the eye suggests the opening if the ajana chakra, or third eye, symbolizing the facility of astral vision. in one sense, the beings described above are designated gods in as much as they are worshipped by great numbers of other beings

FREEMASON BLUEBOOK

and to share with those near and dear to him our belief in the immortality of the soul. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (65 of 76 [11/22/1999 11:51:56 am] in this time of sorrow, when we all need comfort and consolation, let us turn reverently to god who, in the midst of the trials and tribulations that are a part of life, can alone endue us with that quietness of spirit and that peace of mind and heart which the world can neither give nor take away. let us pray. chaplin: god, our father in heaven: thou art the giver of life and light and love, our help and solace in times of trial and sorrow. thou hast assured us that when we walk through the valley of the shadow of death, thou art with us. thy rod and thy staff comfort us. thou art our light and our sa

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

- lemurian epoch atlantean& aryan epochs new galilee- humanity was double-sexed temporal powers abolition of sex malefemale\ finding the word each being a/ king initiates\ the word becomes complete phree messen [children of light] flesh creative unit initiation by fire [light- melchisedec: male ideal christ: king& priest hiram abiff king& priest just& holy- just& holy received virgin mary baptism of spirit sacrifice female ideal- divine ruler priests--brahmins--levites divine ruler over a over human initiation by water [baptism] purged humanity called brotherhood/ abraham's seed dwelling typified by/ in the new jer-u-salem abraham ecclesiastical powers which means melchisedec is there shall be peace called king of division into races--nations- salem [peace] sects and peace hence there is w

FULLER J F C SECRET WISDOM OF THE QABALAH

one leads to the life supernal and the remaining two include the life infernal; all three, springing from one root, malkuth, find their unity in kether. only by eating of the fruits of the infernal branches and digesting these fruits can adam compel the central trunk to grow, and only when its topmost branches are climbed will adam realize the nonexistence of good and evil, and discover the world of spirit and clothe himself in immortality. the relationship between tetragrammaton and humanity the flesh cells, so to speak, of adam qadmon- creates the potentialities of satan (the demon hordes; and as tetragrammaton is possessed of a horror (a void) when he contemplates the loss of his identity, in order to maintain it secret he forbids adam to eat of the tree of knowledge of good and evil, b

doctrine it will be seen that the messiah does not come from outside, he does not descend upon the pyramid; in place he comes from inside and dissolves the pyramid. the christian idea of the son of god descending from heaven to save the world is in fact the qabalistic idea upside down; for all men, or, according to the hebrews, all the chosen people, are sons of god, particles of divinity, atoms of spirit, and when all these atoms unite in one spiritual ecstasy the messiah is born; for he is the integration of the totality of spirit in mankind. not a spark descending into darkness, but darkness dissolving into illimitable light. from the active to the formal, from the formal to the creative, from the creative to the archetypal, and thence back into the no-thingness, the source and the end

self is an invisible vibration which is endowed with visibility by the eye, which in its turn was created by light, that is by countless millions of vibrations playing upon the surface of the living skin until from their irritation was created this most mysterious of all the animal organs of sense. what, then, is mind? mind, we hazard to answer, is the transmutation of light into thought, that is of spirit into reason. light is consequently the conductor between divinity and humanity, between god and man. there is the divine thought; there is light; lastly there is human thought: such is the first great psychic, or mystical, revolution. as man is fashioned from out of inertia, the dust of the earth, and through the breath of life (that is the essence of the divine dynamic) becomes a living

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

rom it; also that the female is the original organic unit of creation, without which nothing is or can be created. chapter vi. civilization of an ancient race. the profound doctrines of abstractions or emanations; of the absorption of the individual soul into the divine ether or essence; of the renewal of worlds and reincarnation, were doubtless elaborated after the separation, in the human mind, of spirit from matter, but before mankind had lost the power to reason abstractly. although pythagoras understood and believed these doctrines, he did not, as is well known, receive them from his degenerate countrymen, but, on the contrary, imbibed them from private sources among the orientals, where fragments of their remarkable learning were still extant. he said that religion consists in knowin

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

etherin temple, chapter, preceptory or conclave. added to this was his masterly rendering of the prescribed form of language in every rite,whichimparted a living force to the phrase or peroration, and conveyed an inspiration so often lacking in a perfunctory recital.whetherofficiating in masonic or extra" masonic orders he made each occasion memorable to his hearers by the infusionofthis vitality of spirit into the spoken word.ican recall certain timeswhenhe appeared to be a veritable channel of force, dispensing power that was beyond hisowndisposal in his ordinary daily avocations (july1942).andit was this power that drew into the fellowshipoftherosy cross earnestbutunremarkable people, and having drawn them in, transformed their innerlives.theorderwas never large. by 1929 there were 171m

eemasonry, in the occult initiations of the mysteries, and in the books of the christian mystics.xfrom the same circle of esoteric literature it is believed there may be elaborated the true methods for the(a)interior regeneration of humanity.(b)themanifestationofthe soul in man.(c)theunificationofthe soul and spirit, which arepneumaandpsyche.(d)thetransfigurationofthe body of man by the splendour of spirit and soul( e)thephysical glorification of humanity) theevolution of the perfect man.(g)theelaboration of the christ in man.(h)theattainment of the crown of evolution. all aspirationsof religion,alldreams of idealismadmit of realizationby the application of the arcane instruments which were known to the mystics, and the gulf between actuality and poetry can be bridged by their means. xiaso

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

followers, although the continuing refusal of the medical profession to consider its claims as a curative agent prevented any real study of its phenomena in orthodox scientific circles.itremained the property of occultists, clairvoyants and those spir255 itualists who were able, by mental juggling, to fit the rationalist theory of animal magnetism into a world-view based on thefoundation19reality of spirit communion. spiritualism itself entered britain in the1850sand by1860was well-established.thebasis of spiritualism is a belief in the continuing, post255 humous existence of the individual human being in spirit form, the ability and willingness of spirits to communicate with the living, and the existenceofan orderly, happy and permanent spirit-world, in which the dead lived out their afte

GILBERT THE MAGICAL MASON

an immanent offspring of the divine, which is manifested in a million forms of differentiation.theuniverse is yet distinct from god, even as an effect106themagicalmasonis distinct from a cause; yet it is not apart from deity, it is not a transient effect, it is immanent in the cause.itis god made manifest to man. matter is our conception alone; it represents the aspect of the lowest manifestation of spirit, or spirit is the highest manifest" ation of matter. spirit is the only substance. matter, says a kabalist, is the mere residuum of emanation,butlittle above non-entity.fromgod, and the world around us, let us pass to consider what the kabalah teachesaboutman, the human soul.ithas already been explained that the doctrine of emanation postulates successive stages of the manifestation of t

e more orthodox, who conceiveof man as spirit, soul and body, forming a human triad. those who regard man as composed of four elements, tell us of a divine spirit and a human soul, dwelling in an ethereal or tenuous shadow, the astral form, which is the vehicle of the life essence or vitality, and the passions, and lastly of a material body. those who consider man to have five principles, tell us of spirit, human soul, animal soul, shade and body. when six principles are granted, a separate kama or passionate elementthe number four159is added: these two views are unusual. sevenfold man is widely held to be a proper view:itis notably an indian opinion, and that of modern theosophy, which speaks of atma, buddhi, manas, kama, prana, with the linga and sthula shariras, which may be called spir

list; your life force and work are only the product of your ordered aggregation of cells, and as they decay so their manifested action ceases.theagnostic tells us he does not know what life is, and that we also do not know and cannot know and that we waste our time for nought in seeking to know the secrets of life.theidealist tells us that there is no matter and no body, and that life is the work of spirit and that there can be nothingbutspirit and that all around us is maya or delusion, and that even if matter did exist, we could not know it.thechristian church has had two views; one that man is composed of body and soul, and that the soul coming from the creator god confers life: the other doctrine is that man is formed of a body, soul and spirit; in this view the material body is animat

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

medium and co-founder, in 1881, of the spiritualist journal, light. he was eager for a lodge to be established in london and told irwin (20 may 1877) that he knew, 4 or 5 friends (all spiritualists) who would join me. in a later letter (undated, but probably early in 1878) he explained why: i want to form a lodge in london entirely composed of sp[irituali]sts& to seek for communion with the world of spirit thro the solemn ritual of the swed. rite. i am afraid i shall not do it: but i want badly to try. nothing came of his wishes and he soon decided to leave the rite. on 6th august 1878 he wrote again to irwin, to ask if he was still involved with the rite or with the rite of apex. for his part he was, disposed to sever [my connection, both because i find no benefit whatever from either& be

GLOBAL FREEMASONRY

g to do with "science and reason; it has to do with an outmoded myth that flies in the face of science. it is not masonry's goal to edify people; their deliberate intention is to impose their philosophy on people. when they maintain that they are determined to do this despite the people, we see that they are not tolerant, but in possession of a totalitarian world-view. ii. denial of the existence of spirit and of the hereafter as a part of their materialist beliefs, masons do not accept the existence of the human spirit and completely reject the idea of the hereafter. in spite of this, masonic writings sometimes say of the dead that they "passed over into eternity" or other such spiritual expressions. this may appear contradictory, but it is not, actually, because all of masonry's referenc

slims also give importance to art; by producing it, they try to beautify the world. the difference lies in intention. amuslim is interested in art to the extent that it expresses the beauty and esthetic notions that god has given to human beings. godless people are mistaken in regarding art as a way to immortality. the scientific incongruity of denying the soul the masons' denial of the existence of spirit, and their claim that human consciousness is composed of matter, are not in accord with science. on the contrary, modern scientific discoveries demonstrate that human consciousness cannot be reduced to matter, and that consciousness cannot be explained in terms of the functions of the brain. alook at the relevant literature shows that scientists have reached no conclusion as a result of

eir efforts, spurred on by materialist belief, to reduce consciousness to the brain, and many have ultimately given up. today, many researchers are of the opinion that human consciousness comes from an unknown source beyond the neurons in the brain and the molecules and atoms that form them. after years of study, one of these researchers, wilder penfield, reached the conclusion that the existence of spirit is an undeniable fact: after years of striving to explain the mind on the basis of brain-action alone, i have come to the conclusion that it is simpler (and far easier to be logical) if one adopts the hypothesis that our being does consist of two fundamental el- global freemasonry ddc ements [brain and mind (or soul. because it seems to be certain that it will always be quite impossible

GNOSTIC HANDBOOK

ed on matter, evolution and technology coupled with a belief in progress. this new scientific model was and is a direct contradiction of the earlier "traditional" model, which was based on the "great chain of being. this great chain is the traditional view of the universe which is not locked in a simple "nuts and bolts" view, but which encompasses the great span of existence from the very heights of spirit to the depths of the infernal realms. the great chain of being while expressed in many cultures is not doctrinally specific, it can be found in hindu, buddhist, platonic, christian and mystical cosmology, it is found throughout literature from myth and legend to the visions of dante" the plan and structure of the world, which, through the middle ages and down to the late eighteenth centu

y viewing material life as a horizontal line, on this line we have everyday existence, we could even use two lines to refer to the influences of time and space. in any event these occurrences are horizontal, they exist within the experience of time, space and matter and hence exist on the material line. at the same time we can suggest this line is intersected by another, a vertical line, the line of spirit. whereas the horizontal moves from life to death, beginning to end and repeats again and again, the vertical moves from alpha to omega, from the heights to the depths. this image, the cross, is the primal image of the great chain of being and traditional cosmology. it is pregnant with meaning and within it are the central concepts of gnosticism. if we consider the cross and the intersect

4 working from this model, we can go further and delineate the characteristic of the axis mundi or cosmic tree. the cosmic tree can be imaged in two different manners organic and emanation. the organic model is found in most pagan and heathen traditions, it emphasizes the change some nature of the worlds and planes. the emanation model is more formal and while it infer the ever changing landscape of spirit it has more clearly delineated worlds, planes and inhabitants. whichever we use, both have certain general motifs which are the basis for the great chain of being. the gnostic handbook page 18 characteristics of the traditional model the first is the point of origin, this is only described in negative terms (by what it is not. the second is considered the upper world, it is sometimes ima

w heaven and new earth begins. the vedic system outlines this cycle in far more detail, the whole of creation is governed by a series of cyclic processes, these range from the days and nights of brahma (the creative force) to the yugas or epochs. the sanskrit names for the four ages are krita or satya yuga, treta yuga, dvapara yuga and kali yuga. the krita or satya yuga is the golden age, the age of spirit and it is from here that things get successively worse until the kali age, which ends in an apocalypse of water and fire. each age in succession is shorter than its predecessor, is more intense, and more material. the kali age is the shortest, most materialistic and intensely destructive. it is this age we are in now. the kali yuga, or iron age is sometimes described as the age of the wo

matter. while view is not popular with materialists and secularists, it is nevertheless the key focus of guenon s work. in his magnum opus "the reign of quantity and the signs of the times, guenon succinctly outlines the process of spiritual degeneration. as man thinks he is evolving, he is simply accelerating his own destruction- living standards and technology may advance, but only at the cost of spirit. this metaphysical entropy causes matter to become successively more physical, more solid, and on a spiritual level- more malefic. society becomes centred on globalism (witness the new world order, rather than on nations and individuals and there is an emphasis on scientific advances rather than simplicity. as we reach the later phases of this degeneration (the present period, anti-tradi

rth, so the process of being reborn takes a long period of time, perhaps even many lives. it is an apt description, birth brings us into the fallen words, rebirth takes us out of it! the moment of conception is that time when the gnostic handbook page 90 you decide to enter onto the path of transfiguration. from that conception you begin to grow and transform from a person of the flesh to a being of spirit, from a slave of the archons to a centre of light. the choice of reproductive imagery is deliberate, since the gnostic tradition is anti-reproductive, in some sense to be born again is to be de-born as well as reborn, you have chosen to create a new self within yourself rather than perpetuate the cycle by reproducing an external self (a child. for most of us, this transformation is not c

s part of the ascent of mount carmel where the soul would meet its maker. along the way the soul experiences torments and immense pain as it is purified and prepared for the divine marriage with god. hence the dark night with its aridities and voids is the means to the knowledge of god and self, although the knowledge given in this night is not as plenteous and abundant as that of the other night of spirit, for the knowledge of this might is as it were, be the foundation of the other (the soul experiencing the dark night) resembles one who is imprisoned in a dark dungeon, bound hands and feet and able neither to move, nor see, nor feel any favour from heaven or earth. dark night of the soul, st.john of the cross (n1:12,6 n2:7,3) in whatever form the dark night is experienced it is terrifyi

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

. the system itself is in some sense gnostic, as it positions the most cultivated age of man as the first, and the most brutal as the last. the sanskrit names for the four ages are krita or satya yuga, treta yuga, dvapara yuga and kali yuga. these can also be correlated to the greek tradition of dividing history into ages of gold, silver, bronze and iron. the krita yuga is the golden age, the age of spirit and from there onwards things get successively worse until the kali age, which ends in an apocalypse of water and fire. the evolutionary or technological worldview sees human life from a materialistic angle. life has evolved from amoeba to human, becoming more and more complex with related advances in culture and technology. when two worldviews as juxtapositioned and considered in the li

in the light of the alpha event, some interesting things come to our attention. gnostic theurgy page 19 if we decided to draw a chart using the vertical bar to represents degrees of matter and spirit, matter in the lower corner, spirit in the higher, and we use the horizontal bar to represent the flow of time, the conflict between matter and spirit becomes obvious (see fig 3) while the golden age of spirit was occurring in the higher worlds, matter was only just beginning to bubble and burst in the amoebic stew. as matter evolved further and further, spirit in inverse proportion has had less and less influence. as we reach towards the end of our hypothetical timeline (the omega point, matter has reached it highest pinnacle, while spirit is at its lowest ebb. if you doubt the validity of th

ar evolution, christopher hills. university of the trees press, 1968. in very simple terms (very unscientific i am afraid, the addition of a secondary force to our refraction model creates a hologram. a hologram which symbolises the illusionary nature of matter because it shows that matter is not real or stable. using the terms of holography we could say that matter is interference in the pattern of spirit. from this we can begin to see how the alpha event fits into our model. however, there is more, since the alpha event changed the quality of our energy source, it also changed the resulting spectrum- we now have reality as a hologram, a mirage or illusion. this hologram, in terms of the esoteric tradition, contaminated the planes and caused the lowest reaches of the desire plane to becom

from a nonprofessionals' perspective. men and women are both manipulated by the genes desire to reproduce, it is the genes that control and manipulate, not the individual, our psyche simply creates complex engrams to justify the decisions made by our cells. if we correlate the genetic program with the fallen nature of matter, we can start to see that the program of humanity is the very antithesis of spirit. as the gene program plays out, more and more of our spiritual essence is lost, exponentially. in some sense we could even go as far as to say that the very building blocks of matter are the building blocks of the demiurge s kingdom. gnostic theurgy page 66 genes sit at the centre of each cellular blob, dictating the construction of a multi-billion celled body like yours or mine. as gene

ts of their own little faiths. it is important that this stage be handled with care, we must not confuse the personal hga with the father of wisdom nor with false personalities. as the adept confronts the hga he is transformed, the mind is flooded with light and becomes a new mind. while the animal cannot be so transformed, if it was we would surely die since matter cannot fully contain the force of spirit, the adept, at least, will become a more suitable scribe. as the mind is transmutated and communicates with the hga the stage is set for a further transformation. this second stage is known as the knowledge and conversation of the holy guardian angel. the third stage: union, the new man union with the hga is the most dangerous of operations, unless the mind has been properly prepared the

yetzirah while the intelligence and spirit is attributed to assiah. gnostic theurgy page 98 the earth is composed of four directions and elements, each with attributions of archangels, angels, ruler, queen and elementals (fig 25) the kabbalists also teach that in the lower realms of assiah are the demonic forms, these are known as shells or qlippoth. they exist as the furthest extent of the fall of spirit. they are so fallen that they cannot even have a supernal form, so in its place is darkness. the seven lower realms are occupied by rephaim, qetebim, taga arim, seirim, teraphim, oirim and na aomoth. each comes with detailed descriptions; for example, qetebim are destroyers, the pestilence that walks in darkness. sephira. planet. angel. intelligence. spirit. kether. primum mobile. chokma

gs of the gnosis. the process of being born again is just that, a process. just as a child takes nine months from conception to birth so the process of being reborn takes a long period of time, perhaps even many lives. the moment of conception is that time when you decide to enter the transfigurative path. from that conception you begin to grow and transform from a person of the flesh, to a being of spirit, from a slave of the archons to an aeon of light. for most of us, this transformation is not completed within our timeline (our allotted series of lives) and hence we have to wait until the end of the cosmic cycle, at which time the transfigured finally return to the treasury of light. accordingly, no one cannot actually be born again until the omega day, when those of the pleroma are fi

GOETIA LUCIFERIAN

of what you are underneath the socially constructed self-makeup. begin focusing on what you are in the dark aspects, that which drives you and your deep desires. your form will change in the mirror, begin shaping it unto what shadow form you wish. now close your eyes and begin to enflesh the body of shadow. visualize yourself summon a great blackened shadow, which is fiery and violet in the fire of spirit. the shadow has long beast like talons, a face which becomes both a horned demon head, scaled with serpent skin and a wolf head arising further from the shadows, growling in a human and beast union. your shadow grows and expands, and may change form according to your will and desire. descend below the earth, allowing your ahrimanic shadow to absorb and associate with other demonic elemen

should appear in the black mirror or in the darkened chamber you will feel a presence and then begin viewing images, perhaps even your own visage changing into this form. when you have viewed what you will, thank the spirit and end the rite. if you sleep shortly afterwards, keep a journal next to you to observe the images which you may see. sexual evocation the triangle is the very meeting places of spirit and sorcerer, thus is the channeling point of summoning. place the vessel, doll or pot of which the spirit is bound along with a copy of the sigil for focus in the evocation circle (triangle. illuminate the chamber in low light, incense and that which is pleasant to both the magician and the spirit. visualize the spirit growing within the vessel as you silently summon it begin arousing y

t, by toad (the form of ahriman, the gateway of self-initiation of the devil or anglican witchcraft lore. when one summons bael it should be done so in the evocation circle absorb the essence within this circle focus the mind to be aligned and shadowed with the spirits anthropomorphic identification, until he becomes you. you will then work on your ability to shape shift in dreams. the 66 legions of spirit familiars may be commanded by will to produce some results of what you seek in the obtainment of knowledge. bael is a powerful familiar spirit who may bring one much instinctual impulses in relation to animals and dream shape shifting. 37 b agares a spirit which allows the understanding of both languages and interpretation, agares is a spirit which accelerates the perception of languages

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

e need for clearing an area of unwanted energies arises, the sword of vengeance can be employed with much success. if you are banishing a room which is to be re-dedicated as a temple space, clear the area of all objects and furniture. 1 face the east. with sword in hand, perform the qabalistic cross (hold the sword with point up while performing the qabalistic cross) trace the banishing pentagram of spirit active, with the tip of the sword in the air before you. vibrate the name "exarp" draw the spirit sigil in the center and vibrate "eheieh" give the lvx signs. draw the banishing pentagram of air and intone the name "oro ibah aozpi" trace the sigil of aquarius in the center and vibrate "yhvh" give the sign of theoricus. then raise the hands above the head as if to touch kether. step forwa

projection sign (this sign is also known as the "attacking sign" and when used with the sword of vengeance, it is a potent gesture of force and will) then stamp the ground with the left foot and give the sign of silence (also called the "sign of protection) as a shield against all attack and protection from any reflux current of energy. go clockwise to the south and trace the banishing pentagram of spirit active while vibrating the name "bitom" draw the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the banishing pentagram of fire. vibrate "oip teaa pedoce" draw the sigil of leo in the center and vibrate "elohim" give the sign of philosophus. then give the projection sign and the sign of silence. go to the west and trace the banishing pentagram of spirit pas

w the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the banishing pentagram of fire. vibrate "oip teaa pedoce" draw the sigil of leo in the center and vibrate "elohim" give the sign of philosophus. then give the projection sign and the sign of silence. go to the west and trace the banishing pentagram of spirit passive while vibrating the name "hcoma" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of water the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:55 am give the lvx signs. trace the banishing pentagram of water and intone the name "empeh arsel gaiol" draw the sigil of the eagle in the center and vibrate "ale

content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:55 am give the lvx signs. trace the banishing pentagram of water and intone the name "empeh arsel gaiol" draw the sigil of the eagle in the center and vibrate "aleph lamed, al" give the sign of practicus. then give the attacking sign and the sign of protection. go to the north and trace the banishing pentagram of spirit passive while vibrating the name "nanta" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of earth and vibrate the name "emor dial hectega" trace the sigil of taurus in the center and intone "adonai" give the sign of zeiator. then give the projection sign and the sign of silence. return to the east. stand in the form of the tau cr

is curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the spirit pentagrams. this is because traditionally, advanced rituals of this type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the grade sign of the element of spirit. the fifth element is conferred on an initiate in the portal grade, and therefore the grade signs of spirit are the opening and closing of the veil, just as the grade sign for air is that of the theoricus. it is therefore apropriate for the portal initiate to freely substitute the portal signs for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, that many

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

7/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand and face east. perform the qabalistic cross. facing east, trace a large invoking pentagram of spirit active. thrust through the center of the pentagram and vibrate "exarp" trace the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the invoking pentagram of air and vibrate "oro ibah aozpi" draw the sigil of aquarius in the center of the pentagram and intone "yhvh" give the sign of the theoricus. turn to the south and trace a large invoking pentagram of spirit

entagram of spirit active. thrust through the center of the pentagram and vibrate "bitom" trace the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the invoking pentagram of fire and vibrate "oip teaa pedoce" draw the sigil of leo in the center of the pentagram and intone "elohim" give the sign of the philosophus. turn to the west and trace a large invoking pentagram of spirit passive. thrust through the center of the pentagram and vibrate "hcoma" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:57 am water and vibrate impeh arsel gaiol" draw the sigil of the eagle

lvx signs. then trace the invoking pentagram of the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:57 am water and vibrate impeh arsel gaiol" draw the sigil of the eagle in the center of the pentagram and tone "aleph lamed, al" give the sign of the practicus. turn to the north and trace a large invoking pentagram of spirit passive. thrust though the center of the pentagram and vibrate "nanta" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of earth and vibrate "emor dial hectega" draw the sigil of taurus in the center of the pentagram and intone "adonai" give the sign of the zelator. keep the arm extended. turn to face the east. extend both arms

this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the spirit pentagrams. this is because traditionally, advanced rituals of is type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the grade sign of the element of spirit. the fifth element is conferred on an initiate in the portal grade, and therefore the grade signs of spirit are the opening and closing of the veil, just as the grade sign for air is that of the theoricus. it is therefore apropriate for the portal initiate to freely substitute the portal signs for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, that many

GOLDEN DAWN RITUALS B

l. as one can observe from the diagram of the complete pentagram, a ray representing the divine issueth forth from each angle. therefore, the true name of the pentagram is called the "flaming pentagram" or "star of great light" this affirms the power and force of the divine light to be found within this most sacred symbol. the pentagram must be traced with the single point upward. it is a symbol of spirit ruling over matter. when it is traced in an adverse fashion with the single point down, it becomes an "evil" symbol affirming the empire of the mundane and matter over the divine spirit. see that thou dost not trace it adversely except in rare circumstances when it is absolutely necessary for the working and conversing with an evil spirit. this is done only so that the evil natured spiri

losing as well. the uninitiated will be performing a ritual and possibly working with elements not in harmony with each other. the l.b.r.p. is taught in the outer order so it will not be covered in this lesson. the l.b.r.p. is for general work and unimportant matters. 6 the following are banishing and invoking spirit pentagrams, both active and passive. hyha alga hyha alga the sigil of the "wheel of spirit" should be traced in the center. 7 hwhy la ynda \yhla k b e l m n o the following are the names from the tablet of union used in the supreme ritual of the pentagram. note: these names are not vibrated when one is performing the supreme ritual of the pentagram without a tablet of union. as a rule, enochian names are only vibrated when a tablet of union and the four watchtower tablets are

GOLDEN DAWN RITUALS F

band and recite the following "and the fourth river is euphrates" trace a circle over the arm and draw the invoking passive spirit pentagram and vibrate the names "nanta, alga" give the l.v.x. signs. trace the invoking earth pentagram, intoning and vibrating the names of god borne upon the banner of the north. 7 "mor dial hctga, ynda" finish by giving the zelator grade sign. note: each pentagram of spirit active and passive and invoking elemental pentagrams should be traced within a circle. the rose cross lamen is one of the most powerful pieces of spiritual telesmata that the adept posseses. it is important to draw a circle around the lamen, to contain the energy to that particular location or talisman. step 15 holding the white portion of the lotus wand, trace a circle over the outer tw

GOLDEN DAWN RITUALS G

e pantacle on high and recite "o thou powerful angel hmagl, thou who art lord and ruler of the more dense and solid qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that with its aid i may direct the spirits who serve thee in purity and singleness of aim" with the pantacle held over the chalice, trace within a circle the invoking passive pentagram of spirit and the invoking pentagram of n with the kerub. air dagger empowering the lesser angle of o let the adept hold the fire wand on high and recite the following "o thou resplendent angel exgsd, thou who governest the fiery realms of m, i conjure thee to confer upon this dagger thy mysterious and magical powers, 9 that by its aid, i may control the spirits who serve thee for such purposes as

GOLDEN DAWN RITUALS VENUSZAM16

16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name yhvh tzboath. descend, i beseech thee, through my being to manifest unto me the desire for the divine and passion and that prodigality of spirit which are the characteristics of nogah so that in the enhancement of my true spiritual nature i may continually aspire unto thy glory and grace. grant unto me the power and help of thy great archangel haniel who is the righteousness of thy sphere. haniel command, i beseech thee, to my assistance thy gods, the elohim, that they may bind into this talisman the magnificence and mercy of nog

ltar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of nogah named hagiel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel haniel who rules over the divine realm netzach, that he may command to my assistance the choir of angels, those lesser gods, the elohim, that they may consecrate with power this talismatic bowl which lieth before thee. o ye gods of netzach, command unto me the angel of haniel, that he may cause hagiel, his intelligence, to come un

GOLDEN DAWN RITUALS ZAM10

ra 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 night. i conjure ye, o particles of spiritual darkness, that ye enfold me as an unseen guard and as a shroud of utter silence and of mystery. in and by the names hyha, alga and \yhla hwhy, i conjure thee. in and by the names exarp, betom, hcoma, nanta, i invoke thee. in and by the names

GOLDEN DAWN RITUALS ZAM12

acing east "all kneel. oh lord of the universe, the vast and mighty one, ruler of the light and the darkness. we adore thee and we invoke thee. thou who art all powerful and beyond all things, we love thee and give thee our undaunted workings. bless these elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacre

GOLDEN DAWN RITUALS ZAM16

in the name of la, ab" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name la. descend, i beseech thee, through my being to manifest unto me the wisdom and love and that prodigality of spirit which are the characteristics of qdx so that in the enhancement of my true spiritual nature i may continually aspire unto thy glory and grace. grant unto me the power and help of thy great archangel layqdx who is the righteousness of thy sphere. layqdx, command, i beseech thee, to my assistance thy brilliant ones, the \ylmcj, that they may bind into this talisman the magnificence and mer

left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, thou whose heart is mercy and whose being is love, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel layqdx who rules over the divine realm dsj, that he may command to my assistance the choir of angels, those brilliant ones, the \ylmcj, that they may consecrate with power this talisman which lieth before thee. o ye brilliant ones of k, command unto me the angel of qdx, layjs, that he may cause layphy, his intelligence, to come un

GOLDEN DAWN RITUALS ZAM22

igils (point upward, pommel downward. say: thou intelligence, laykn, i invoke thee in the divine names tudw hwla hwhy, in the letters i.n.r.i, in the grand word hwchy, and the concealed word lvx. thou who art the holy one, blessed be he, the reflected light of rtk, the beauty of the divine, the heart of etzchayim, lift me up, i beseech thee, and manifest through me thy power, grace and generosity of spirit. grant unto me the mighty power and hope of the mighty archangel lapr, who rules over the divine realm of trapt, that he may command to my assistance those divine messengers, the \yklm, that they may consecrate this talisman that lieth before thee. o ye \yklm of the holy one, blessed be he, and of cmc, command unto me the angel of cmc, lakym, that he may cause laykn, his intelligence, to

and mercy of cmc. creature of talismans, i have bound unto thee the element of enduring stability, so pass thou on. make the 1=10 grade sign. step 13 take up the talisman, and pass between the pillars. place it on the ground between them, and strongly formulate around it a sphere of sensation. say: creature of talismans, so that the power of ra may manifest through thee, i give thy body the life of spirit. step 14 make the passive and active spirit pentagrams, and the rose cross symbol. vibrate powerfully the enochian exhortation used in the portal ceremony. say: in the name of hyha, alga, and by all the names and letters of the mystical tablet of union, i command ye, o ye forces of eth. i invoke ye, ye angels of the celestial sphere, whose dwelling is in the invisible, to give me of your

GOLDEN DAWN RITUALS ZAM5

the telesmatic image, for to not do so could invoke an adverse energy. step 8 banish by the way of the l.b.r.p. and b.r.anthe bornless middle pillar 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 notes on the bornless middle pillar exercise by g. h. frater p. c. a. the bornless middle pillar is designed to equilibrate the elements within the sphere of sensation under the divine rulership of spirit. in the bornless middle pillar exercise, the letter c glowing above the head is depicted as black. let this not be confused with the blackness of evil and of ignorance. this is the light of the holy spirit, shining so intensely and so brilliantly that it appears as black to the naked eye. it is divine brilliance. at any given moment in one's sphere of sensation, there shines a pentagram

GOLDEN CHAIN AND THE LONELY ROAD

ustin osman spare, there is a line of transmission facilitated by the 'passing -on' of a spirit-familiar. in its contemporary manifestation this arcanum has itself 'fleshed out' via the medium of a mystery-rite 'the black eagle rite, simply named after the spirit itself. this instance in itself serves to illustrate that a certain type of magical lineage is principally conveyed via the inheritance of spirit-familiars. one might consider that the animal-totem, be it eagle, snake, fox or boar, functions as a 'mask' for the informing sentience of such traditions. mystery-rites, in and of themselves, communicate the lineages of magistry and serve to transmit the states of magical attainment needful for the on-going realisation of their diverse and specific currents. the absorption of thought, w

ase, the original motivation of the lineage is oneirically derived and its method of implementation is in accord with dream-tuition. where the lonely road guides us, where the black book- the grimoire unknown- is revealed as a tome of some mage's labours and from his own hand is passed on to another, there let the spirit pass all power by the leaves of the book. omen and element: the transmission of spirit-knowledge by chance and circumstance in addition to the above contexts, initiatory transmissions of another kind may be gained through sudden 'chance' events. perhaps only those who have experienced such matters directly will possess an inkling of what i am attempting to convey, but sometimes the most subtle of events- the fall of a feather- the turn of a card- the opening of a book, can

ys, it is ever the path of one. the force of the initiator, the spirit of perfect gnostic realisation, is perpetually acting upon the field of consciousness. upon that great vista we call 'mind' the impress of the initiating power is perceived in instants of direct revelation; the spirit of cain reifies at the 'cross-roads' of fateful possibilities, in axial moments which transect the borderlands of spirit and flesh. when each and every moment, in and of itself, is linked in a continuum of gnostic rapport with the ingressing force of the magical current, then we have attained mastery upon the path, but until that time we must seize each chance and turn each opportunity into a tryst between the soul of man and the spirit of initiation. in the name of the nameless, so must it be! andrew d. c

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

o squares (one in water and one in earth) have four letters each, and two squares (one in water and one in earth, have three letters each. fifty-five squares have two letters each. multiple letters express the variety of forces acting in these regions. many of these squares can be seen in several different ways. for example, the element fire is both destructive and creative because the enlivening of spirit implies the death of matter. in this way the archangel of the square t/l in msat (l) in fire of earth can be spelled almsa or atmsa where, almsa= 117= nanba (thorns) atmsa= 118= cono (faith) if you use the letter l, you will see the square in its destructive aspect. if you use the letter t, you can view the same square in its spiritual aspect. to slightly complicate matters a bit more, t

n it. face the letter and say, mor-dial-hktga (moh-ar dee-ah-leh heh-keh-teh-gah) in the names and letters of the great northern quadrangle, i invoke you, angels of the watchtower of the north. then vibrate the great holy name of this watchtower. feel the angels of the watchtower of earth rising up from within you. step 6. stand facing the east and trace the active and passive invoking pentagrams of spirit (reference enochian magic page 89) while saying, exarp (ehtz-ar-peh) bitom (bee-toh-meh) nanta (nah-en-tah) hkoma (heh-koh-rnah) in the names and letters of the mystical tablet of union, i invoke you, angels who are divine forces of the spirit of life. 91 then vibrate the four names of the elements. feel the angels of the tablet of union rising up from within you. step 7. make the sigas

t. for i f thou shouldst write it with the two points upward, it is an evil symbol, affirming the empire of matter over that divine spirit which should govern it. the golden dawn's the ritual of the pentagram the five-pointed pentagrama represents the five cosmic elements of the watchtowers. the following diagram shows this relationship: the pentagram should always be traced with the single point of spirit aboye the four lower elemento. when invoking, the first fine drawn is towards the point which corresponds to the operation.when banishing, the tracing begins at the 98 corresponding point and the first lame is drawn away from that point. this is shown in detall in figure 7. in all cases, trace the pentagram with your wand in the air in front of you and imagine that each zinc is being dra

can "see" the expanding square become a realistic door in front of you, then you are very near to success. 120 spirit vision in the watchtowers an advanced method i can travel like the sun. i can travel like the sun. i can tread the path. i can travel about. the book of the dead chapter cxlvii, the sixth arit, after sufficient development of the body of light and success with the beginning method of spirit vision, you should be able to advance to the following exercise: preparation. in addition to the cards used in the beginning exercise, you must memorize the signposts of the desired square. this includes the proper call, the enochian names of power and the presiding egyptian deity and sphinx if the goal is one of the lesser watchtower squares. step 1 consecrate the area around you by exe

ou, angels of the watchtower of the east. hold your pantacle in your right hand, face north and say, i see the holy and formless earth which lies at the hidden depths of the universe. i hear the voice of earth. mor-dial-hktga (moh-ar-dee-ah-leh-heh-keh-teh-gah) i invoke you, angels of the watchtower of the north. raise your censer in your right hand and use it to trace the two invoking pentagrams of spirit: 347 while tracing these, say, exarp (ehtzar- peh) bttom (bee-toh-meh) nanta (nah-en-tah) hkoma (hehkoh- mah) in the names of the letters of the tablet of union i invoke you, divine forces of the spirit of life. o guardians of the gates of the universe, be you also guardians of this magick circle that i may enter in and become a partaker of the secrets of the divine light. step 3. hold y

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

, 6(f)id\tr, literally on-leaper, was a daemonic incubus, an alp, elf, who causes the feverish oppression of nightmare; and rjinakr, rjtri6\rispirit, elf and butterfly constantly run into one another (pp. 829. 917. in lith, dnigis is butterfly and fever-bird, in lett, drudsis flying moth and fever. lith. druggis kreczia, lett, drudsis kratta; the fever shakes (one. an as. manuscript on diseases and remedies quoted by wanley pp. 176 180 (conf. supra p. 140) has at p. 180 celf-ddh lascedom, cure for elf-burn, celfcynne-sealf, elf-salve

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

vical ganglion of the sympathetic trunk (just back of the ear, on a line with the mouth) 11. the middle cervical ganglion (on a line beneath the superior ganglion, and level with the "adam's apple" of the throat [102 [103] crystallography in various parts of our monographs reference is made to the law of the triangle in the composition of matter, the manifestation of matter, and the manifestation of spirit energy and psychic energy. and in other places reference is made to crystallography, or the law of crystal formation in matter. crystallography so beautifully illustrates the law of the triangle in all nature that we urge the student to investigate the subject in encyclopedias or other reference books. for those who cannot do this, we append here a short article on this subject. before r

action; static electricity is a potential vibratory power inactive and under stress ready to manifest itself under certain conditions. these terms and definitions are not as one finds them explained in scientific works but will make plain the terms as we use them. electricity is a vibratory energy. natural electricity is the result of the radiations of the sun (therefore one of the manifestations of spirit essence and nous) all other electricity is artificially produced through chemical and mechanical action.[172] electron.a basic form into which spirit essence concentrates preparatory to material manifestation. the essence when stressed under certain conditions gathers into very minute focal points of electrical charge which we call electrons. they are both positive and negative. as used

ery minute focal points of electrical charge which we call electrons. they are both positive and negative. as used in our teachings, the term electron generally includes all subatomic particles, especially the major three: protons and neutrons, as well as electrons as they are now defined by scientists. symbolically, the word electron is used to denote the principle of condensation and conversion of spirit energy into subunits of material manifestation. electrons do not manifest any definite chemical nature until they unite in certain combinations to form atoms.(see atoms and molecules. single electrons are invisible, but their effects may be seen and measured. element.one of the many different natures expressed through combinations of electrons into atoms. there are 144 elements composing

, etc. it is a divine, universal essence like soul, but of a lower rate. spirit essence makes its first material manifestation in the formation of "electrons, which enter into the composition of atoms. soul, as an essence, can manifest only psychically, because of its very high rate of vibrations. spiritualism.a religious doctrine attempting to use some of the psychic manifestations of soul, some of spirit, and some of personality, to sustain a theoretical scheme of the soul's activities here on earth, or in the cosmic, after the change called transition. spiritualism as a system or a "science" is taboo with rosicrucians, for they know that the spiritualistic explanation of various phenomena is wrong, that most so-called mediums are unaware of the facts, know little or nothing of the laws

HAMIL THE ROSICRUCIAN SEER

xperiments with the crystal and magic mirror in 1824 at the age of sixteen. he was also a practised astrologer and follower of mesmer's ideas on animal magnetism and its use for medical treatment. attracted to the general developing interest in spiritualism, he experimented with all its various manifestations but soon became convinced that scrying with the crystal or mirror was the only true form of spirit communication and the method least capable of being tampered with by charlatans and publicity seekers. he married, but details of his wife have proved elusive. from a comment to irwin it appears that she died in the 1850s, but the records at st catherine's house, surprisingly, list many female hockleys dying inthatdecade. she shared her husband's interest. in spiritualism and. may. herse

from strangers to the order, that are full of the most curious seals and descriptions of spirits and spirit-places in their own language. you will find in my book the means of reading these. each planet had a separate one.'iknow nothingofthe meansofcommunication between spirits of a higher state, or whether their modes of expression are the same 'mayiask how you became aware of my seer's faculty of spirit seeing, and my practice of invoking them?'px. 9534,vol.xi-'youhave seen so many spirits that it is well known that you are able to communicate with them. were you to throw itopento all who would come there would be many and of different grades avail themselves ofit.iwas not prevented from appearing, thereforeimay sayiwas allowed to do so. higher spirits would not deprive meofthe chanceof

HELENA BLAVATSKY NIGHTMARE TALES

ing to the character and the variety of your work,within its holy precincts, so will you live in it after your consciousness is severed from its dwelling of flesh "what do you mean? and what has my after-death consciousness- if such a thing exists- to do with thetemple "it has everything to do with it" solemnly rejoined the old man "there can be no self-consciousness afterdeath outside the temple of spirit. that which you will have done within its plane will alone survive. all the nightmare talesi- the stranger's story29 rest is false and an illusion. it is doomed to perish in the ocean of maya" amused at the idea of living outside one's body, i urged on my old friend to tell me more. mistaking mymeaning the venerable man willingly consented. tamoora hideyeri belonged to the great temple o

ics,hoping thereby to cure me of my infidelity. no use repeating here the long rigmarole of the most hopelessly involved and incomprehensible of alldoctrines. according to his ideas, we have to train ourselves for spirituality in another world- as forgymnastics. carrying on the analogy between the temple and the "spiritual plane" he tried to illustrate hisidea. he had himself worked in the temple of spirit two-thirds of his life, and given several hours daily to"contemplation" thus he knew) that after he had laid aside his mortal casket "a mere illusion" heexplained- he would in his spiritual consciousness live over again every feeling of ennobling joy anddivine bliss he had ever had, or ought to have had- only a hundredfold intensified. his work on thespirit-plane had been considerable, h

riosity; had only peeped into the sanctuary never to set his foottherein again. what then "then" he answered "you would have only this short minute to record in your future self-consciousness andno more. our life hereafter records and repeats but the impressions and feelings we have had in our spiritualexperiences and nothing else. thus, if instead of reverence at the moment of entering the abode of spirit, youhad been harbouring in your heart anger, jealousy or grief, then your future spiritual life would be a sad one,in truth. there would be nothing to record, save the opening of a door, in a fit of bad temper "how then could it be repeated- i insisted, highly amused "what do you suppose i would be doingbefore incarnating again "in that case" he said speaking slowly and weighing every wo

HELENA BLAVATSKY THE KEY TO THEOSOPHY

c teachings. and though it may draw upon us still more the hostility of some spiritualists, yet i must state here that it is theosophy which is the true and unalloyed spiritualism, while the modern scheme of that name is, as now practiced by the masses, simply transcendental materialism. q. please explain your idea more clearly. a. what i mean is that though our teachings insist upon the identity of spirit and matter, and though we say that spirit is potential matter, and matter simply crystallized spirit (e.g, as ice is solidified steam, yet since the original and eternal condition of all is not spirit but meta-spirit, so to speak, we maintain that the term spirit can only be applied to the true individuality. q. but what is the distinction between this "true individuality" and the "i" or

tain 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 as that spiritual radiancy is concerned. we say that man and soul have to conquer their immortality by ascending towards the unity with which, if successful, they will be finally linked and into which they are finally, so to speak, absorbed. the individualization of man after death depends on the spirit, not on his soul and body. although

sical life of the body. 2. that, as a necessary corollary, this life extends beyond the life of the body. we say it extends throughout devachan. 3. that there is communication between the denizens of that state of existence and those of the world in which we now live. all depend, you see, on the minor and secondary aspects of these fundamental propositions. everything depends on the views we take of spirit and soul, or individuality and personality. spiritualists confuse the two "into one" we separate them, and say that, with the exceptions above enumerated, no spirit will revisit the earth, though the animal soul may. but let us return once more to our direct subject, the skandhas. q. i begin to understand better now. it is the spirit, so to say, of those skandhas which are the most ennob

ies cannot assuredly outlive consciously their terrestrial existence. q. thus, then, it seems that, for the terrestrial personality, immortality is still conditional. is, then, immortality itself not unconditional? a. not at all. but immortality cannot touch the non-existent: for all that which exists as sat, or emanates from sat, immortality and eternity are absolute. matter is the opposite pole of spirit, and yet the two are one. the essence of all this, i.e, spirit, force, and matter, or the three in one, is as endless as it is beginningless; but the form acquired by this triple unity during its incarnations, its externality, is certainly only the illusion of our personal conceptions. therefore do we call nirvana and the universal life alone a reality, while relegating the terrestrial l

d that it punishes the evil-doer-aye, even to his seventh rebirth-so long, in short, as the effect of his having thrown into perturbation even the smallest atom in the infinite world of harmony has not been finally page 97 the key to theosophy- hp blavatsky.txt readjusted. for the only decree of karma-an eternal and immutable decree-is absolute harmony in the world of matter as it is in the world of spirit. it is not, therefore, karma that rewards or punishes, but it is we who reward or punish ourselves according to whether we work with, through and along with nature, abiding by the laws on which that harmony depends, or-break them. nor would the ways of karma be inscrutable were men to work in union and harmony, instead of disunion and strife. for our ignorance of those ways-which one por

is not evaporated, but becomes the sea. is physical man annihilated, when from a fetus he becomes an old man? what kind of satanic pride must be ours if we place our infinitesimally small consciousness and individuality higher than the universal and infinite consciousness! q. it follows, then, that there is, de facto, no man, but all is spirit? a. you are mistaken. it thus follows that the union of spirit with matter is but temporary; or, to put it more clearly, since spirit and matter are one, being the two opposite poles of the universal manifested substance-that spirit loses its right to the name so long as the smallest particle and atom of its manifesting substance still clings to any form, the result of differentiation. to believe otherwise is blind faith. q. thus it is on knowledge

u know why theosophists-whose fundamental belief and hope is justice for all, in heaven as on earth, and in karma-reject this dogma. q. the ultimate destiny of man, then, is not a heaven presided over by god, but the gradual transformation of matter into its primordial element, spirit? a. it is to that final goal to which all tends in nature. q. do not some of you regard this association or "fall of spirit into matter" as evil, and rebirth as a sorrow? a. some do, and therefore strive to shorten their period of probation on earth. it is not an unmixed evil, however, since it ensures the experience upon which we mount to knowledge and wisdom. i mean that experience which teaches that the needs of our spiritual nature can never be met by other than spiritual happiness. as long as we are in t

HP LOVECRAFT BEYOND THE WALL OF SLEEP

plendor. blending with this display of palatial magnificence, or rather, supplanting it at times in kaleidoscopic rotation, were glimpses of wide plains and graceful valleys, high mountains and inviting grottoes, covered with every lovely attribute of scenery which my delighted eyes could conceive of, yet formed wholly of some glowing, ethereal plastic entity, which in consistency partook as much of spirit as of matter. as i gazed, i perceived 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

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

d just want an affair quickly. two tens are useful if you want to change things, your profession, the attitude of people about you, or if you wish to correct anything; put the pair of tens beside the proper section. if you want to be invited to a political dinner, for example, and be favoured by the powers that be, put four nines up in the eleventh circle. three nines mean great joy and uplifting of spirit. if you've been tired or sluggish put the three nines up in the sixth circle, and it's like taking vitamin b- immediately you'll be pepped up. if you've got an enemy with whom you work, put a pair of nines up at the tenth circle, and they will bug him; he will just be restless and not know what's bothering him. if you want to take a trip, put four eights up in the ninth circle. if you wa

INITIATION INTO HERMETICS

ill record it under the respective heading. these two magic mirrors will allow the magician to recognize rather exactly which of the elements is prevailing in his black or white mirror. this recognition is absolutely necessary to attain the magic equipoise, and the further development depends on it. magic physical training (i) 1. the material or carnal body hand in hand with the inner development of spirit and soul has to go that of the outer, the body also. no part of your ego must lag behind or be neglected. right in the morning, after getting up, you will brush your body with a soft brush until your skin turns faintly reddish. by doing so, your pores will open and be able to breathe more freely. besides, the kidneys are exonerated for the most part. then wash your whole body or the uppe

experience the sensation of standing next top the person. if the surroundings are familiar to you, you will be able to convince yourself of the truth of what you saw in the mirror with the help of mental wandering. provided the magician has been trained correctly, his astral senses duly schooled, his experiences with the magic mirror will correspond to the real facts as he may state with the help of spirit-wandering. otherwise, you have to repeat the experiment frequently until you are quite sure that the things you see are in accordance with the real facts, which can be corroborated without any doubt by personal scrutiny. if for instance you notice that the person you wish to see is asleep, then with the help of the imagination draw the spirit, that is the mental body into your mirror and

INTERVIEW WITH ANDREW CHUMBLEY

being employed in the cunning-craft tradition into which i was originally inducted. from what i have learned of previous generations in this and kindred streams of traditional craft, the utilisation of sabbath- imagery had been in process for some time, but during the late 19th century and throughout the 20th century became fully self-conscious. when mythic imagery and direct magical experiences of spirit- flight, faerie convocations, and such like conjoin, the language of sabbatic symbology is actually a very natural vehicle to employ. it is useful at this point to emphasise that traditional craft as a whole embraces many diverse streams of initiation, ritual, custom and spirit-allegiance. i know of at least seven lineages in britain and am quite sure there are many others each with its

. i know of at least seven lineages in britain and am quite sure there are many others each with its own character and spiritual individuality. this being said sabbatic craft, as a unifying term denoting a tradition, relates solely to the specific lineages convergent and operative in the cultus sabbati as an initiatic body. however, one can also speak of the sabbatic current as an initiatory line of spirit-power that can inform all who are receptive to its impetus, and which when engaged with beyond names may be understood as a key unto the hidden design of arte. being born of vision, i would say the origin of sabbatic craft lies truly in the circle itself. rf: can you say more about the ritual symbolism of the sabbatic craft on an inner level, particularly in relation to consciousness? ac

ritual context serve their own purpose they reify the knowledge of the dream and empower the dreams of knowledge. dreaming, like possession, trance and mediumism of various kinds, establishes direct communication with spirits and gods, and thus provides the vital means for the constant informing of one s magical work. the sabbatic craft employs the arcana of dream as a vehicle for the reification of spirit-knowledge: the materialisation of the spirit and the spiritualisation of the material. if any aspire to this kind of spirit-relation and wish to gain knowledge of dreaming, let them go out walking by day away from the company of men, out into the fields of their locality. conscious of their step upon the land, let them ask for a sign or token. if the spirits of the place find you accepta

dener once said to me: a true secret casts no shadow. in this matter, even the secret s telling holds its shadow beyond sight. mh: do you see that there is any form of historical continuity between the so-called witches of the past and traditional craft as it is practised today? ac: yes, i do, and in a number of different ways. primarily i consider there to be continuities of basic ritual method, of spirit-community, and of oneiric locus. in terms of method, the practices of traditional craft change and modify from one generation to the next, some things possessing greater continuity than others, but nonetheless certain spirit-borne threads continue to maintain the essential web. speaking in a general sense, practices employing words of power, dual observance, latin charms, biblical verses

to their ritual orientation, thereby being sent forth as emissaries, messengers to carry specific elements of the work. plans for magical books are vortices of obsessional will that revolve around the gestating seeds of gnosis. according to one s application to the work, visionary impetus is reified and the book takes form. every plan is thus rooted in a sudden eruption of creativity- an epiphany of spirit-knowledge that originally takes one by surprise, forcing a deviation of intent and necessitating an attentive response to the new-turning path. if the source of one s vision is found, one should rejoice for the sole object worthy of true devotion s love is revealed. rf: books emerging from the cultus are all published by xoanon. could you give a brief description of xoanon's birth and de

us are all published by xoanon. could you give a brief description of xoanon's birth and development. what does the name mean, and why did you choose it? were other names considered? ac: xoanon is an ancient greek word, meaning an effigy or image of deity fallen from the sky to earth. it was chosen as the name for the cultus sabbati s publishing house because it depicts the process of reification of spirit into matter, the translation of unseen texts to visible books. i think the name was chosen in a lightning- flash of inspiration and i don t recall any alternative names being considered. xoanon was founded in 1992 for the express purpose of publishing azoetia and future cultus works, both internal and external texts. in 1995, xoano n was greatly assisted by fulgur, who published qutub on

ISIS UNVEILED

now, and the sacerdotal caste as confident as now in the 8uprema<7 of its knowledge, and as ambitious of ascendency over the weaker masses; with the difference perhaps that its hierophanta could prove the legitimacy of their claims and the verity (rf thor doctrines, whereas now, beueiwrs must be content with blind faith. while the kabalists called this mysterious and rare occurrence of the union of spirit with the mortal charge entrusted to its care, the 'descent of the angel gabriel (the latter being a kind of generic name for it, the meaaenger of life, and the angel metatron; and while the nasaienes termed the same abel-zivo* the deugatut sent by the lord of celsitude, it waa universally known as the 'anointed spirit' thus it is the acceptation of this doctrine which caused the gnostics

men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new botuea, and both are preserved" in what particular does the jealous, wrathful, revengeful grod of israel resemble the unknown deity, the god of mercy preached by jesus; hie father who is in heaven, and the father of all humanit^p this father alone is the god of spirit and purity, and to compare him with the subordinate and capricious sinaitic deity is an error. did jesus ever pronounce the name of jehovah? did he ever identify hia father with this severe and cruel judge; his god of mercy, love, and justice, with tlie jewish genius of retaliation? never! from that memorable day when he preached his sermon on the mount, an immeasurable void opened betwe

ft, and the four 'infinite' androgyne, which, with the uniting principles in the center. prom the eternal cauae. tonus the first abstract invisible dew fallmg bom the higher triad, rendered by atm. dqjowted the 'head' sephira creates primeval water, germ of universal life. it is the mundane f^^m taking shape. it ia the first step egg, in which took plaoe the geatotion of toward the solidification of spirit, which punaha, or the manifested brahm. the through various modifications will produce germ which fecundated the motiter prina- e th( rafinrei eartk and aaler lo irie (the water) ia called word, the divme uite a liring toul" says moses. spirit or holy ghost" and the waters when sephira emerges like an active themselves are an emanation of the former, p(j,rer from within the latent deity

the representations in some tem- jata of brahml-nara, auuming the form of a bull, and hi< dau^tcr, aditi-nirt that of a faeifcf, codtaini the lame metaphyiical idea ai the 'fall of man' or that of the spirit into generation matter. the all- pervading divine spirit embodied under the lymbou of heaven, the sun, and heat (gre) the correlation of ooamic foccei fecundates matter or nature, the dau^tct of spirit. and brahml him ?elf hai to submit to and bear the penance of the cur*e of the other gods (etohim) for such an inccat (see corre^xmding column) according to the immutable, and thctefore fatal law, both nam and n&rt are mutually father and mother, aa well aa father and dau^ter* matter, through infinite tr a form tion, it the gradual product of spirit. hie unifica- tion of one eternal supr

ation were left to adore something which was certainly less than the eternal substance ot the buddhists, the so-called atheists. as brahma, the deity manifested in the mythical manu, or the first man (bom of stttgambu, or the sdf-existent one, is finite, so jehovah, embodied in adam and eve, is but a hvnian god. he is the symbol of humanity, a mixture of good with a portion of un- avoidable evil; of spirit fallen into matter. in worahiihdg jehovah, we simply wor- ship luture, as embodied in man, half- spiritual and half-material, at best: we arc pantheists, when not fetish worshipos, like the idolatrous jews, who sacrificed on high places, in poves, to the per- bonified male and female principle, ignorant of iao, the supreme 'setret nome' of the mysteries. shekhinah is the hindq vacb, and

y and impurity (spirit and matter, the age of doubt and at last our own, the kah-yugs, or age of iron, of darkbess, niisery and sorrow. in this age vishnu had to incarnate himself in krishna, in order to save humanity from the goddess kali, consort of siva, the all-annihilating the goddess of death, de- struction and human misery. kcdi is the best emblem to represent the 'fall of man; the falling of spirit into the degradation of matter, with all its terrific results. we have to rid ourselves of k(di before we can ever reach mokaha, or nirvdna, the abode of blessed peace and spirit. with the buddhists the last incarnation is the fifth. when maitreya- buddha comes, then our present world will be destroyed; and a new and a better one wiu replace it. the four arms of every hindfi deity are th

JASMUHEEN THE FOOD OF GODS

wisdom and power we need to grow in alignment with our divine nature. the more we focus on it, the more of its virtues we can utilize. the maltese cross is a symbol of saint germain and it is a cosmic generator of great god controlled power that we can visualize in the centre of our heart chakra where it will radiate the below energies through our bio-systems and out into the world. the energies of spirit descend through the north arm which is white in color and represents the downloading of the virtues of our christ or buddhic identity and of the sacred fire of transmutation. the left arm carries the blue energy of divine power, just like with the violet flame. the left arm also denotes the west and the negative, or minus charge of the trinity in form and denotes the physical nature of m

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

t for the very few. it is only fit for men when they seek to pass out of the world, and to approach the nearer according to their natures god. the hollow world in which that essence of things, called fire, plays, in its escape, in violent agitation, to us, combustion, is deep down inside of us: that is, deep-sunk 78 the rosicrucians. inside of the time-stages; of which rings of being (subsidences of spirit) we are, in the flesh, that is, in the human show of things,-in the outer. it is exceedingly difficult, through language, to make this idea intelligible; but it is the real mystic dogma of the ancient guebres, or the fire-believers, the successors of the buddhists, or, more properly, bhuddists. what is explosion? it is the lancing into the layers of worlds, whereinto we force, through tu

the fire-revelation could not represent god as light. they therefore expressed their idea of deity by darkness. their chief adoration was paid to darkness. they bodied the eternal forth under darkness. in the early times before the deluge, of which phenomenon, as there remains a brighter or fainter tradition of it among all the peoples of the globe, it must be true, man walked with the knowledge of spirit in him. he has derogated, through time, from this primeval, god-informed type. knowledge of good and evil, or the power of perceiving difference, became his faculty, with his power of propagation, only in his fallen state, that is, his gods only came to him in his fallen state. as one of two things must of necessity be under the other, and as one and two are double in succession, one bei

tering the matter which lends it its material and strength, when passing into victory brandishes into the calm and the glory of victory, and becomes yellow in its flaming precious gold, and quiet light intense as. the grandest phenomenon-sprung-up skywards; or against gravity; therefore reversing nature's principal law. the intenser the darkness, or the mass of matter (the rosicrucians other side of spirit, and of light, the greater the light, and the greater the spirit and vivacity and force in the liberation into light (and into spirit) of the darkness and the matter; when its farthest-winnowed atoms are forced asunder in the darts of the fire, and turned inside-outwards. see pages 337, 338, 339. this is the holy grail, or sangreal, or sang-reale, or fire, or mighty redeeming magic, soug

KETAB E SIYAH

d 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 be tainted also. now i became apparent to him and he looked upon me and was afraid. he took out his

marvel, archangel, that thy very arrogance in this matter does not confound thee, for it is no mean proposition that thou would realize. and so i know thee to be diabolus, for thy promise is twofold- to infinite conquest or to eternal ruin. thou art a being beyond god, lucifer, and in heaven thou may not remain, for thou art the only mortal danger to our immortal god. in michael was a deep agony of spirit, for he loved not the choice before him. yet he bowed to the command of masleh and sent his forces against me. and so was called the great seraphic war, which was to threaten the very foundation of the universe. but those who were of the new mind now followed me, and i turned to outermost chaos, which none of us had before presumed to dare. we were beset with doubt, for we feared that ap

LAITMAN M THE PATH OF KABBALAH

sses as one collective, we study them as separate, specific sciences. nevertheless, everything is connected and dependent on every other force and element of nature. pa r t f i v e: r e l i g i o n, p r e j u d i c e a n d k a b b a l a h 307 after all, the subject matter is one, and we just separate the research into pieces to make it easier on us. the wisdom of kabbalah ties all these phenomena of spirit and matter together. this means that from the point of view of kabbalah, music, astronomy, biology, and medicine externally express a unique law of the inner makings of nature. a kabbalist who feels the upper world finds that there is only one law, expressed in many different ways in our world. the wisdom of kabbalah contains every necessary component of every science: it consists of res

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e. the mosaic pavement is the beautiful floor, which is composed of squares alternately black and white, and is explained in the craft ritual as the diversity of objects which decorate and ornament creation, the animate as well as the inanimate parts thereof. its alternate squares, however, symbolize not only the mingling of living and material things in the world, but even more the intermingling of spirit and matter, or life and matter, everywhere. the double triangles interlaced indicate the same great fact in nature. 202. throughout nature there is no life without matter, and no matter without life. until recent years many scientific people thought that the life side of creation extended only as far down as the vegetable kingdom, but nowadays it is being recognized that it is not possib

man the effect begins. h 222. several different kinds of stars are to be seen in the masonic lodge, and it is well to consider the special significance of each of them, for there is nothing in the lodge that is mere ornament, without meaning- on the contrary, even the simplest thing is there for a purpose and has great significance. the six-pointed star is, as we have seen, an emblem of the unity of spirit and matter, of god in manifestation in his universe. the five-pointed star is placed in the east on the wall over the head of the r.w.m. and is called the star in the east, and also the star of initiation. it is the symbol of the perfect man, god manifesting through man, not through the universe as a whole. man is a five-fold being- physical, emotional, mental, intuitional and spiritual;

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

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

terial from literary accounts of satanic rituals and from the ceremonial magic tradition as embodied in the order of the golden dawn and aleister crowley. lavey s approach was eclectic and his attitude pragmatic if it works, use it. although very different, contemporary chaos magic developed from the same roots as lavey s magical practices and it shares lavey s pragmatic attitude. this similarity of spirit may be one of the reasons why many contemporary satanists are attracted to chaos magic. austin osman spare (1886 1956, the person regarded as the founder of chaos magic, was a talented graphic artist. after short stints in the golden dawn and crowley s argenteum astrum, he began thinking through a new approach to the occult. the result was chaos magic, which has been described as more of

asy. princeton, nj: princeton university press, 1964. mcdannell, colleen, and bernhard lang. heaven: a history. 1988. new york: vintage, 1990. turner, alice k. the history of hell. new york: harcourt brace& co, 1993. harut and marut judaism, christianity, and islam all have lore related to the lust of angels for human beings and their subsequent transformation into demons. although the basic idea of spirit beings or demons having sex with human beings is very ancient, judeo-christian speculation on such ideas grew out of two short, obscure verses in genesis (6:2 and 6:4) about the sons of god taking to wife the daughters of men. in these rather strange verses, the expression sons of god was taken to indicate angels. the traditional interpretation of these passages is that these sons of god

er reading: briggs, katharine. an encyclopedia of fairies. new york: pantheon, 1976. masello, robert. fallen angels and spirits of the dark. new york: perigee, 1994. incubi and succubi men may at times be begotten by means of incubi and succubi [and] it is contrary to the words of the saints and even to the tradition of holy scripture to maintain the opposite opinion. malleus maleficarun the idea of spirit beings or demons who take the form of people in order to have sex with human beings is actually very ancient. in western demonological lore, speculation on such ideas grew out of two short verses in chapter 6 of genesis: the sons of god saw that the daughters of men were fair; and they took to wife such of them as they chose (6:2) the nephilim were on the earth in those days, and also af

ion and the values attributed to such an experience. being possessed is a phenomenon difficult to define because of its fluidity and many facets. it is related to certain forms of dissociation, ritual trance and similar altered states of consciousness, and over the years has drawn much attention from anthropologists, psychologists, and religious authorities. psychologists usually interpret claims of spirit possession in terms of multiple personality disorders, or related disturbances, such as schizophrenia, paranoia, hysteria, and compulsive behaviors. typically, spirit possession involves a dramatic change in the physiognomy and behavior of the person who is hosting the spirit, and historically it has occurred more among women and the lower classes. it was and still is widespread, for exa

ement known as spiritualism was based on the consultation of spirits of the dead through s ances and mediums. spiritualism, being founded on what seemed to be a scientific methodology (the s ances, became the true religion to such reflective individuals as arthur conan doyle (creator of sherlock holmes. similarly, spiritism, which was developed in france by allan kardec, emphasized the invocation of spirit guides who could help with the healing of diseases that originated out of a spiritual need. in more recent times, especially in the occult/metaphysical/new age subculture, mediums have been redesignated as channels, who focus on delivering metaphysical information rather than messages from the dead. there are a number of religious movements that are based on the authority of channeled me

indiana university. 1975. ann arbor: university microfilms inc, 1989. voegelin, c. f, and john yegerlehner. toward a definition of formal style, with examples from shawnee. in w. e. richmond, ed. studies in folklore. bloomington: university of indiana, 1957. shemhazai and azazel judaism, christianity, and islam all have angel lore related to angelic lust for human beings. although the basic idea of spirit beings or demons having sex with human beings is ancient, judeo-christian speculation on such ideas grew out of two short, obscure verses in genesis (6:2 and 6:4) about the sons of god taking to wife the daughters of men. in these rather odd verses, the expression sons of god was taken to indicate angels. the traditional interpretation of these passages is that these sons of god are fall

LIBER O

d me gabriel -379- xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for about me flames the pentagram, xvi. and in the column stands the six-rayed star. xvii-xxi. repeat (i) to (v, the qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit. i' b equilibrium of actives n\ a v\ n name: hyha (eheieh) o- i k' s i\ h n\ i g\ n* g i' b equilibrium of passives n\ a v# n name alga (agla. o/ i k/ s i/ h n\ i g/ n* g the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it u

passives n\ a v# n name alga (agla. o/ i k/ s i/ h n\ i g/ n* g the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives (the grade of the "portal" is particularly attributed to the element of spirit; it refers to the sun; the paths of s, r and z are attributed to this degree. see 777 lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: myhla v\ n o- i (elohim. k\ s i\ h n# i g n g -380- the signs of 4= 7. raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4= 7) is par

LIBER ALEPH

az de necessitate communi (of the general need) nderstand first that the disturbers of the peace of mankind do so by reason of their ignorance of their own true wills. therefore as this wisdom of mine increaseth among mankind, the false will to crime must become constantly more rare. also, the exercise of our freedom will cause men to be born with less and ever less affliction from that dis-ease of spirit, which breedeth these false wills. but, in the while of waiting for this perfection, thou must by law assure to every man a means of satisfying his bodily and his mental needs, leaving him free to develop any super-structure in accordance with his will, and protecting him from any that may seek to deprive him of these vertebral rights. there shall be therefore a standard of satisfaction

eenth year of the on, even as i wrote these words unto thee, is a mystery of mysteries beyond all these. oh my son, thou knowest well the perils and the profit of our path; continue thou therein. olun! marie! babalon! adsum. m liber aleph vel cxi 110 d# de nomine olun (of the name olun) our seasons, or it may be nigh five, ago, i thy father was in the city called new-orleans, and being in travail of spirit i did invoke the god that giveth wisdom, bearing the word of the all-father by his caduceus. then, suddenly, as i began (as it were a gust of fire whirled forth against that idea) cam the wit of mine utter identity, so that i ceased, crying mercurius sum. also instantly i knew in myself that here was a mystery hidden, and translating into the greek tongue, exclaimed `ermes 'eimi, whose n

to leave him free to do his own will, but to mask thy will is to falsify one of the beacons by which he may steer his ship. my son, all division of soul, that begetteth neurosis and insanity, cometh from wrong adjustment to reality, and to fear thereof. wilt thou then hide truth from thy brother, lest he suffer? thou dost not well, but confirmest him in iniquity, and in illusion, and in infirmity of spirit. h the book of wisdom or folly 119 dx de mysterio eucharistico universali (of the universal eucharistick mystery) y son, heed also this word of thine uncle william o.neill; everything that lives is holy. yea, and more also, every act is holy, being essential to the universal sacrament. knowing this, thou mayst conform with that which is written in the book of the law: to make no distinct

rst be initiate, and established in our law, before he may use this method. for in it is an implication of our secret enlightenment, concerning the universe, how its nature is utterly perfection. now every thought is a separation, and he medicine of that is to marry each one with its contradiction, as i have shewed formerly in many writings. and thou shalt clap the one to the other with vehemence of spirit, swiftly as light itself, that the ecstasy be spontaneous. so therefore it is expedient that thou have ravelled already in this path of antithesis, knowing perfectly the answer to every griph or problem, and thy mind ready therewith. for by the property of this grass all passeth with speed incalculable of wit, and an hesitation should confound thee, breaking down thy ladder, and throwing

LIBER CHANOKH

the common signs in the same order. linea s.s. has the cherubic signs, that of the element on the left, in the same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper sides of the pyramids are all attributed to the element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. liber lxxxiv 13 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet

e of watchtowers38 plate x 20 part ii the forty-eight keys or calls these are most solemn invocations. use these only after other invocations. key tablet hath 6 calls, 1 above other 5.1 1: governs generally as a whole the tablet of union. use it first in all invocations of angels of that tablet, but not at all with other 4 tables. 2: used as an invocation of angels e h n b representing governance of spirit in the tablet of union: also precedes, in the second place, all invocations of key tablet angels. not used in invocations of 4 other tables. 3, 4, 5, 6: used in invocations of angels of tablet of union, also of angels of 4 terrestrial tablets, thus. 3: used to invoke angels of the letters of the line e x a r p for those of tablet oro as a whole and for the lesser angle of this tablet, wh

ts, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts3 t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! liber lxxxiv 21 the sign of osiris slain! the sign of the mourning of isis! the sign of apophis and typhon! the sign of osiris risen! l.v.x, lux, the light of the cross [give these] in the name of todw hwla hwhy i declare that the spirits of spirit have been duly invoked [the knock w.wwww] the first key*4 ol sonuf vaoresaji, gohu iad balata, elanusaha caelazod:5 sobra z

uty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in the mind of the all-powerful. arise, saith the first: move thereofre unto his servants! shew yourselves in power, and make me a strong seer-of-things:8 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e.the root of the powers of air. h.the root of the powers of water. n.the root of the powers of earth. b.the root of the powers of fire. the four aces] liber lxxxiv 23 the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the

of air. h.the root of the powers of water. n.the root of the powers of earth. b.the root of the powers of fire. the four aces] liber lxxxiv 23 the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha alga exarp [make the invoking pentagram of air in these names: hwhy yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) make the sign of aquarius] in the name

ds in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha alga hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] liber lxxxiv 25 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, spirits of water, adore your creator [make sigil of eagle with cup] in the

ire and water, and announce .the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over the fish of the sea and over the fowl of the air; and over every creeping thing that creepeth upon the earth. and the elohim created ath-ha-adam: in the image of the elohim created th

LIBER LXVII THE SWORD OF SONG

made good grist of it. and here, my christian friend .s the gist of it! first, here.s philosophy.s despair the cynic scorn of self. i think at times the search is worth no worry, and hasten earthward in a hurry, close spirit.s eyes, or bid them blink, go back to swinburne.s19 counsel rare, kissing the universe its rod, as thus he sings .for this is god; be man with might, at any rate, in strength of spirit growing straight and life as light a-lving out. so swinburne doth sublimely state, and he is right beyond a doubt. so, i.m a poet or a rhymer; a mountaineer or mountain climber. so much for crowley.s vital primer. the inward life of soul and heart, that is a thing occult, apart: but yet his metier or his kismet as much as these you have of his met. so.you be butcher; you be baker; you, p

r; to ten thousand myriads of spirits of earth, each one hair; to ten thousand myriads of spirits of air, each one hair; to the archangel zazelazel, the brain; to the angel usbusolat, the medulla; to the demon ululomis, the right nostril; to the angel opael, the left nostril; to the spirit kuiphiah, the membrane of the nose; to the spirit pugrah, the bridge of the nose; to eleven thousand spirits of spirit, the hairs of the nose, one each; to the archangel tuphtuphtuphal, the right eye; to the archdevil upsusph, the left eye; the parts thereof in trust to be divided among their servitors; as the right cornea, to aphlek; the left, to urnbal;.mighty spirits are they, and bold! to the archdevil rama,3 the right ear and its parts; to the archangel umumatis, the left ear and its parts; the teet

pain of the countless deaths involved in this my act of writin, it may be there. and what i call .fatigue. may be the echo in my central consciousness of the 1 see prof. rhys davids on the .jataka. science and buddhism 104 shriek of a peripheral anguish. here we leave the domain of fact; but at least as far our knowledge extends, all or nearly all the operations of nature are vanity and vexation of spirit. consider food, the desire for which periodically arises in all conscious beings.1 the existence of these desires, or rather necessities, which i realise to be mine, is unpleasant. it is this desire inherent in me for continued consciousness that is responsible for it all, and this leads us to the third noble truth (3) sorrow.s ceasing..the cessation of desire is the cessation of sorrow

LIBER O

l (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the .qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. svb figvra vi. 7 the pentagrams of spirit invoking yt sa banishing equilibrium of actives, name: a h i h (eheieh. equilibrium of passives, name: a g l a (agla. the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives).11 (

i h (eheieh. equilibrium of passives, name: a g l a (agla. the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives).11 (the grade of the .portal. is particularly attributed to the element of spirit; it refers to the sun; the paths of s, n, and o are attributed to this degree. see .777. lines 6 and 31 bis. the pentagrams of fire invoking aa banishing name: a l h i m (elohim. the sign of 4 =7: raise the arms above the head and join the hands so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4 =7 is particularly attributed t

ortal signs should be used with the spirit pentagrams. this probably refers to the sign of osiris slain but i am not totally sure about this. the g.d. also taught a .supreme ritual of the pentagram. the routine for which in each quarter runs as follows: make appropriate spirit pentagram while vibrating the tablet of union name (exarp, bitom, hcoma, nanta) corresponding to the quarter; trace wheel of spirit symbol in centre while vibrating ahih (actives) or agla (passives; give spirit sign; trace elemental pentagram while vibrating the 12-letter name from the appropriate elemental tablet (oro ibah aozpi, etc. see liber chanokh; trace kerubic symbol while vibrating the hebrew name; give elemental sign. 12 the hexagrams shown in this part are all the invoking form. to make the banishing forms

LIBER SAMEKH

ause is now uttered by the normal human consciousness, withdrawn to the physical body: the adept must deliberately abandon his attainment, because it is not yet his whole being which burns up before the beloved. point ii 21 section g the adept, though withdrawn, shall have maintained the extension of his symbol. he now repeats the signs as before, save that he makes the passive invoking pentagram of spirit. he concentrates his consciousness within his twin-symbol of self, and endeavours to send it to sleep. but if the operation be performed properly, his angel shall have accepted the offering of dew, and seized with fervour upon the extended symbol of will towards himself. this then shall he shake vehemently with vibrations of love reveraberating with the words of the section. even in the

LUCIFERIAN SORCERY

e 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 shaitan or lucifer itself. the witches sabbat itself emerged from th

gling student, from which as the individual develops may bring forth more tangible and practical ideas to the craft itself. 9 the order of phosphorus is one group formed in america by coven nachttoter, which seeks to develop the witches sabbat/luciferian path based around the various aspects of magickal systems which have proven to work, thus enabling the student with a force of fire and strength of spirit! utilizing many left hand path techniques and modern grimoire formats of transmitting lore of the daemon, is finally the luciferian path available to all who hold the strength of the illuminated soul! it is essential that the independent practitioner of the craft, or the coven initate is able to bring forth the mind set which activates the individual path to shaitan, the embrace of the o

with ease. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self from the west, i invoke the force of anubis, the opener of the way from the south, i invoke the force of thoth, whose lamp illuminates my path from the east, i invoke horus, being the fire and strength of spirit cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the gates to open before me! so it is done! 27 the rite of shaitan a self-initiation invocation the circle represents the

l be forgotten and the essence absorbed. i call forth the shadows of flame who reside with babalon to bless my journey into the light of your self. facing east: lucet, lucifer, the source of my knowledge of self, morning star of wisdom and perfection. let the light of your essence rain upon me, so that i may become of your knowledge, from which i may become as god (goddess) itself. from the dream of spirit, emerge! facing north: belial, belarion, the seraphim who would command the earth. allow your essence to surge through me as i stand upon the earth, your very eyes shall mirror my self. i call thee forth from the depths of the earth, give me the strength to become belarion al dajjal when i have passed through the veil! imagine the four crowned princes flowing within you, that you may abs

LUCIFERIAN SORCERY AND SET TYPHON

arcana of the cunning fire, or black flame. the lore of cain as the lord of horsemen is the earthen bound spirit who kindles the very flame of self, the illumination of iblis/shaitan. he or she is a vessel reflecting its unique touch, different from all others, as well as each other who make walk a similar path. it is within the nature of the ourobouros bound mirror that we emerge into the dream of spirit flight, when the sun is the black essence of creation, that all images are cast in the light of opposition. cain is the embodiment of the strength and wisdom of the watchers, the very possibility of divine consciousness awakened in man and woman. the entry of the luciferian practice is symbolized in luciferian witchcraft s "azothoz. in this work, i used the method of poem and prose to wr

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

ire the book of the witch moon, whic h unites 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 shal

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ings of the rosicrucians--significance of the rose cross--the rosicrucian temple--the adepts of the rose cross. 137 rosicrucian doctrines and tenets the confessio fraternitatis--the anatomy of melancholy--john heydon on rosicrucianism--the three mountains of the wise--the philosophical egg--the objects of the rosicrucian order. 141 fifteen rosicrucian and qabbalistic diagrams schamayim, the ocean of spirit--the seven days of creation--the symbolic tomb of christian rosencreutz--the regions of the elements--the new jerusalem--the grand secret of nature. 145 alchemy and its exponents the multiplication of metals--the medal of emperor leopold i--paracelsus of hohenheim--raymond lully--nicholas flarnmel--count bernard of treviso. 149 the theory and practice of alchemy the origin of alchemical

sense of accumulation and riches. and upon the seventh ring sits saturn, at the gate of chaos, and to it are returned falsehood and evil plotting "then, being naked of all the accumulations of the seven rings, the soul comes to the eighth sphere, namely, the ring of the fixed stars. here, freed of all illusion, it dwells in the light and sings praises to the father in a voice which only the pure of spirit may understand. behold, o hermes, there is a great mystery in the eighth sphere, for the milky way is the seed-ground of souls, and from it they drop into the rings, and to the milky way they return again from the wheels of saturn. but some cannot climb the seven-runged ladder of the rings. so they wander in darkness below and are swept into eternity with the illusion of sense and earthi

f power. each living being contains within itself a centre of life, which may grow to be a sun. in the heart of the regenerated, the divine power, stimulated by the light of the logos, grows into a sun which illuminates his mind" in a note, the same author amplifies his description by adding "the terrestrial sun is the image or reflection of the invisible celestial sun; the former is in the realm of spirit what the latter is in the realm of matter; but the latter receives its power from the former" in the majority of cases, the religions of antiquity agree that the material visible sun was a reflector rather than a source of power. the sun was sometimes represented as a shield carried on the arm of the sun god, as for example, frey, the scandinavian solar deity. this sun reflected the ligh

"the archangels" or "the spirits of the light. the sun in alchemical symbology gold is the metal of the sun and has been considered by many as crystallized sunlight. when gold is mentioned in alchemical tracts, it may be either the metal itself or the celestial orb which is the source, or spirit, of gold. sulphur because of its fiery nature was also associated with the sun. as gold was the symbol of spirit and the base metals represented man's lower nature, certain alchemists were called "miners" and were pictured with picks and shovels digging into the earth in search of the precious metal--those finer traits of character buried in the earthiness of materiality and ignorance. the diamond concealed in the heart of the black carbon illustrated the same principle. the illuminati used a pearl

and controlling power of his visible material personality. thus it is evident that the spirit of man bears the same relationship to his material body that god bears to the objective universe. the mysteries taught that spirit, or life, was anterior to form and that what is anterior includes all that is posterior to itself. spirit being anterior to form, form is therefore included within the realm of spirit. it is also a popular statement or belief that man's spirit is within his body. according to the conclusions of philosophy and theology, however, this belief is erroneous, for spirit first circumscribes an area and then manifests within it. philosophically speaking, form, being a part of spirit, is within spirit; but: spirit is more than the sum of form, as the material nature of man is

opular statement or belief that man's spirit is within his body. according to the conclusions of philosophy and theology, however, this belief is erroneous, for spirit first circumscribes an area and then manifests within it. philosophically speaking, form, being a part of spirit, is within spirit; but: spirit is more than the sum of form, as the material nature of man is therefore within the sum of spirit, so the universal nature, including the entire sidereal system, is within the all-pervading essence of god--the universal spirit. according to another concept of the ancient wisdom, all bodies--whether spiritual or material--have three centers, called by the greeks the upper center, the middle center, and the lower center. an apparent ambiguity will here be noted. to diagram or symbolize

rarily dissociates itself from its own immortality and takes upon itself the dream of physical birth and existence, animating with its own celestial enthusiasm a vehicle composed of material elements, part of and bound to the material sphere. at death this incarnated part awakens from the dream of physical existence and reunites itself once more with its eternal condition. this periodical descent of spirit into matter is termed the wheel of life and death, and the principles involved are treated at length by the philosophers under the subject of metempsychosis. by initiation into the mysteries and a certain process known as operative theology, this law of birth and death is transcended, and during the course of physical existence that part of the spirit which is asleep in form is awakened

MASTERING WITCHCRAFT

tore 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 or glass, otherwise known as scrying, seeing, or show stones, have been used from time immemorial by witches in the development of clear seeing and the questioning of spirit entities. in the past they were made of quartz or beryl but with the development of high-quality optical glass, natural crystal has passed out of use as being too expensive for the average witch. or, if a show stone, be it glass or crystal, was too difficult or expensive to obtain, a witch would resort to a magical mirror, or speculum, which is economical to make and every bit as effecti

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

operations of this art, thou shouldest perform them not only on the hours but on the days of the planets as well, because then the experiment will always succeed better, provided thou observest the rules laid down later on, for if thou omittest one single condition thou wilt never arrive at the accomplishment of the art. for those matters then which appertain unto the moon, such as the invocation of spirit, the works of necromancy, and the recovery of stolen property, it is necessary that the moon should be in a terrestrial sign, viz: taurus, virgo, or capricorn. for love, grace, and invisibility, the moon should be in a fiery sign, viz: aries, leo, or sagittarius. book one page 15 for hatred, discord, and destruction, the moon should be in a watery sign, viz: cancer, scorpio, or pisces. f

MEANING OF MASONRY

he form of the cross. the inward development which the second degree symbolizes is typified by the lowering of the triangular flap of the apron upon the rectangular portion below. this is equivalent to the rite of confirmation in the christian churches. it denotes" the progress we have made in the science" or in other words it indicates that the higher nature of the man, symbolized by the trinity of spirit, has descended into and is now permeating his lower nature. hitherto, in his state of ignorance and moral blindness, the spiritual part of his nature has, as it were, but hovered above him; he has been unconscious of its presence in his constitution; but now, having realized its existence, the day-spring from on high has visited him, and the nobler part of him descends into his lower nat

yet lingers in him which it is necessary to eliminate from his nature before he can be raised to the sublime degree of master. examination of the text of the opening and closing of the lodge in the third degree discloses the whole of the philosophy upon which the masonic system is reared. it indicates that the human soul has originated in the eternal east--that" east" being referable to the world of spirit and not to any geographical direction--and that thence it has directed its course towards the" west--the material world which is the antipodes of the spiritual and into which the soul has wandered. its purpose in so journeying from spiritual to physical conditions is declared to be the quest and recovery of something it has lost, but which by its own industry and suitable instruction it

st word is declared by the wardens to have been so far abortive, and to have resulted in the discovery, not of that reality, but of substitutional images of it. all which implies that, in the strength of merely his natural temporal intelligence, man can find and know nothing more in this world than shadows, images and phenomenal forms of realities which abide eternally and noumenally in the world of spirit to which his temporal faculties are at present closed. yet there remains a way of regaining consciousness of that higher world and life. it is by bringing into function a now dormant and sub merged faculty resident at the depth and centre of his being. that dormant faculty is the vital and immortal principle which exists as the central point of the circle of his individuality. as the out

prophet" because of the power of insight and omniscience characterizing that which transcends the sense of time and abides eternally, and because it projects into the lower intelligence intuitions, fore glimpses and intimations of a prophetic nature. from the same word is derived the greek word" hagios" holy. 3" joshua, the son of josedek, the high priest" personifies the active executive aspect of spirit. literally joshua means the" divine saviour" and josedek" divine righteousness" whilst the" high priest" connotes a mediatorial factor between man and deity. the title in its entirety therefore intimates that the human spirit or divine principle in man functions intermediately between deity and man's lower nature to promote the latter's salvation and perfection. we have previously shown

MICHAEL FORD A RITE OF THE WEREWOLF

ism is view in the anthropomorphic form of baphomet, called also the sabbatic goat14. the baphometic angel-daemon who resides above a globe (solar) sphere inbetween twilight and night, two moons, the dark (hecate) and the light (lilith or yram-satrina. to the initiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the path of spirit travel is a temporal process of self emerging from its skin to ascend in the form of shadow, thus willed to manifest in a dreaming flesh. the dreaming body is the form the psyche or ka takes in sleep, and that which flies or goes forth to the infernal sabbat. in the context of witchcraft and sorcery, the western initiate of today holds a wealth of information to build from. idries shah p

he rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and smoke, of arimanius, 25 witchcraft or persian sorcery which involves developing a solitary of spirit or druj practice. 13 dire initiator of my night and infernal dreaming path. may the eye open within i call unto the shadows of the circle cast against the dawn- azi-dahaka, aeshma, zartosht, nasu druj, andar, savar, taprev, astwihad fly now unto me! kundak my steed of infernal flight come forth nightmare, guide me to the sabbat! spirits of amenta, do hear my summons shades of elphame fir

MICHAEL FORD BOOK OF CAIN

fest their will. azazel taught man how to hunt, fish and make weapons. he brought them the experience and knowledge to fight and defend, as well as shelter from the elements. i too had been instinctively taught, which is the gift of my father, who walked the path of the dragon who was the dragon. it was the perfected essence of flame which earthen heat could only catch a glimpse of that the fires of spirit burn ever so bright, that in this torch shall my father be revealed. lilith who wrapped her serpents tail around eve s brain, unlocked the depths of her lust and rode this dragon until i was conceived that was then perfection beheld. i walked the paths with my family, and my brother abel was born. my father, who was called adam was alien to me, i knew him not but grew under his protectio

of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis, the opener of the way let the violet light of the dead empower my spirit! from the south, i invoke the force of thoth, whose lamp illuminates my path let the fires of wisdom and self-discover guide my path! from the east, i invoke horus, being the fire and strength of spirit reveal thy essence as azal ucel, the fiery djinn of change and rebellion! cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the gates to open before me! i encircle myself

MICHAEL FORD WITCHMOON

rcerer summoning or calling forth the darkest aspects of the self, i.e. atavisms, to will them to manifest visually or anthropomorphically outside of the self. this is what austin spare called atavistic resurgence. 30 30 sorcerythe primal and illuminated act of focusing and controlling energy. the individual who practices sorcery does so generally by means of will-desire-belief, to binding energy of spirit into a focused and controlled object. the term encircling refers to sorcery. the individual who encircles energy, shadow or spirit is creating and willfully imposing change either internally (high sorcery, magick) or externally (goetic or low sorcery. blood and sacrifice coven nachttoter/coven maleficia finds that if the magickian requires to offer a sacrifice to a spirit, or in a magick

e sacred guardian of azazel, the hidden watcher. shall i make my oath in fire and black earth. as the power of christ runs deep in the land, it runs not as deep as the power of the fallen seraph, who uplifts up from common 52 52 clay. it was this very spirit who brought unto us freedom and divinity. by the fire and blackened earth i deny the baptism of the profane, that faith in dogmatic sickness of spirit be banished that the stain of guilt ridden spirituality be forgotten. i speak these prayers against the sun, as songs to the shadows as gifts to the broken and trampled cross from the chalice of blood offered beyond the veil of the dead i go forth as the beast within the storm, as the man of the black goat skin am i reposed in the night, again shall i come forth in light. let our will be

these spirits, they may only become partially manifest, or incompletely visible. during such manfestations these spirits may make sudden noises, such as knocking into something, voices across the chamber, scraping noises etc. if possible, take a photograph of these rites, near the altar while you are still in the circle. you may find such surprises as spirit orbs, ghostlike limbs, figures, lines of spirit energy and similar phenomena. once you have entered the ecstasy of evoking the spirit, return once again to your invocation. begin a mantra again which should be the same as the first mentioned one("i w'l ecom werewolf, focus with all concentration attainable upon the personal sigil, which you have consecrated in your blood. upon the climax of words and self congress the sigil should be

in capturing the dead on tape. i would suggest in such evocations that you make a recording just for your record and in case any useful or inspiring things 'come through. requirements: a well developed protection ritual detailing power points of the body via the chakras (specific power points of the body, and created elementals especially for shielding effects. this is not a technique for the ill of spirit, since qlipothic demons prey on such weakness. sexual services by vampire spirits can prove exciting and invigorating (as long as you are not their prey) but require much caution. such beings, as i have mentioned before, are notorious for invoking obsession and later madness. sexual demons should be treated as nothing more than mere slaves, otherwise they drive the unfortunate and foolis

potential, always know that compared to the universe in which we exist we are nothing and in most cases to nothing we return. by holding life in respect, and developing the ability to act with caution and maturity one will continue to grow in psychic and physical power. it is only when the sorcerer overrates the self by the inflation of ego that weakness will set in and leave the individual weak of spirit and strength. illusion is the ultimate enemy. the same can be said for ego. the methods which aleister crowley explored are based on going beyond and above the ego, by the taking of god forms and yoga techniques which further teach the limits of the mind and body. a significant method of weighing down and troubling the mind, in order to weaken the opponent, is to stalk them through dream

stral substance and form. be sure to have your purpose for it clear and defined, be willing to destroy and absorb it once the goal of your desire is obtained. some horrifying prospects include the initial astral formation with a sigil, and then later during a similar black rite through natural congress impregnating the woman and drawing the moonspirit into the embryo, giving it a further strength of spirit which could in time and growth as a child form a strong will. 139 139 those who would actually desire to form a moon spirit into a baby through natural congress would proceed with the same invocations, forming a spirit net which would seize the evoked daemon. at the moment of ejaculation, with the man ejaculating within the woman the spirit should be drawn within the body of the woman un

MICHAEL WYNN THE SOUL TRAVELERS

one s sending and receiving capabilities. i have also heard of thought embedding, where an object is charged with the energies of a certain thought form. the object then becomes a receptacle for a deliberately-created larvae. the methods behind embedding a thought into someone else s mind, and embedding it--michael wynn's "the soul travelers" 37 into an object are largely the same. the last kind of spirit is angels. angels are holy, and completely dedicated to the service of the light (god. in this, i speak of only the angels who remain loyal to god, as opposed to the fallen angels, who i clumped into the demon category as those who wander or reach out from the infernal realms. in magical rituals, angels cannot be commanded to perform jobs that are adverse to their character; any command

mars, the second triangle is drawn, also in a clockwise fashion. and, being an odor of venus, ideally the room should smell of rose. the spirits associated with the 7 planets are invoked and banished with the hexagram; for spirits of the 5 elements, the pentagram is used. satanists tend to draw the pentagrams up-side down, which is symbolic for the material elements being higher than the element of spirit, which often represents god (the light. it isn t uncommon for names of power, such as the names of god, arch-angels, and angels to be uttered while these symbols are drawn. like in the middle pillar ritual in chapter 2, these special names are often vibrated, rather than spoken in a plain manner. although opening rituals can come loaded with needless pageantry, the core of the opening ri

MICHAEL W FORD NOX UMBRA

sted the souls' blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath, the fountains of red sea, that emerge from the dreaming sleep of azrael, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the familiar whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn, in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadow, i embrace the darkness within and beyond! zrazza, umpesha infernum! by the descending divinity: gather around, take forth this skull of man, the primal atavism brought dawn by the nephilimic tomb of sah, take

the mark ofcain- lilitu- bless this grave shroud- walk with me in dreams "i seek now to enter black eden, as the form of belial, wolf- cloaked and bat- winged, in the phantom dream shall i arise from the blackened earth of the tomb, by the in-between of life and death, i have come into being "zrazza usha umpestu zrazza "i pledge myself to the vampyric path, that which shall rely upon my strength of spirit and luciferian being, i behold myself as both god and goddess, lover and devouress. as i say these words i write the book of myincantations, from which those of the path may summon me unto a conclave of dreaming. hearken my voice from the grave and remember always -i have become unto the ghost light ofazrail" consider the ritual of entering black eden as a point of determined direction

nd chanting to her in the dark of night. lilith went forth to the desert to become the queen of zemargad (the desert domain, she then joined with samael and gave birth to thousands of liliam, lilitu, the demon succubi who copulate with the shadow of man and woman. it was when lilith entered the desert and began creating demons in the caves by the red sea that her bestial aspect and fiery darkness of spirit emerged and grew in its coming into being. she practiced along with her children the lilitu, sorcery and seduction, and with the sexual fluids created more succubi and demonic forms. lilith in this aspect is our teacher and initiator of magick and sorcery, that by using sexual fluids and charging/consecrating talismans, we may create servitors and familiars. the son of samael and lilith

ter in flesh the material world to manifest my desires- to become, advance and change the world according to my will by zazas i become by zazas i am always by nasatanada in opposition i become by zazas i change the world by my will" so it is done the opener of the way anubis is considered to be an initiatory god form, one which one assumes as a form of passage unto the celestial/luciferian realms of spirit and the infernal sabbat. anubis, as defined by e.a. wallis budge in "the gods of the egyptians" presents am ut, the "dweller in the chamber of embalmment" as the opener of the north (ap-uat) to the realm of set. anubis is also called hermanubis and death. heru-em-anpu is a dual god form, which holds power in both the celestial/luciferian and infernal regions. this draws a close connectio

ps of anpu and from it the mask is raised" face now the north "from the darkness of the oceans do i come forth, yet in the night do i emerge in the realms of the dead, set-an, father of chaos and strength, do bless my emergence as a son (or daughter) of the path of blackened fire" envision your body separate, and you are now the mask of anubis- your body lays within a tomb and you notice the fire of spirit within. this is the very essence of your being and you seek to observe in depth the essence. reach into your corpse and touch this flame. feel now the ecstasy of self-love and all that you are. set comes forth and too touches this flame, as it is his gift originally to the common clay of man under a different guise. realize and crystallize for the moment who you are, where you wish to go

MORALS AND DOGMA

ers of benefits shall be in his favor. he who hath received pay in full for all the benefits and favors that he has conferred, is like a spendthrift who has consumed his whole estate, and laments over an empty exchequer. he who requites my favors with ingratitude adds to, instead of diminishing, my wealth; and he who cannot return a favor is equally poor, whether his inability arises from poverty of spirit, sordidness of soul, or pecuniary indigence. if he is wealthy who hath large sums invested, and the mass of whose fortune consists in obligations that bind other men to pay him money, he is still more so to whom many owe large returns of kindnesses and favors. beyond a moderate sum each year, the wealthy man merely _invests_ his means: and that which he _never_ uses is still like favors

d with laurel. and if, contending against a dark array of long-received opinions, superstitions, obloquy, and fears, which most men dread more than they do an army terrible with banners, the mason overcomes, and emerges from the contest victorious; or if he does _not_ conquer, but is borne down and swept away by the mighty current of prejudice, passion, and interest; in either case, the loftiness of spirit which he displays merits for him more than a mediocrity of fame. he has already lived too long who has survived the ruin of his country; and he who can enjoy life after such an event deserves not to have lived at all. nor does he any more deserve to live who looks contentedly upon abuses that disgrace, and cruelties that dishonor, and scenes of misery and destitution and brutalization th

not unto thy neighbor. therein is all the law: the rest is nothing but the commentary upon it "nothing is more natural" said confucius "nothing more simple, than the principles of that morality which i endeavor, by salutary maxims, to inculcate in you. it is humanity; which is to say, that universal charity among all of our species, without distinction. it is uprightness; that is, that rectitude of spirit and of heart, which makes one seek for truth in everything, and desire it, without deceiving one's self or others. it is, finally, sincerity or good faith; which is to say, that frankness, that openness of heart, tempered by self-reliance, which excludes all feints and all disguising, as much in speech as in action" to diffuse useful information, to further intellectual refinement, sure

-tse; the persians, sosiosch; the chaldeans, dhou-vanai; the egyptians, har-oeri; plato, love; and the scandinavians, balder. chrishna, the hindoo redeemer, was cradled and educated among shepherds. a tyrant, at the time of his birth, ordered all the male children to be slain. he performed miracles, say his legends, even raising the dead. he washed the feet of the brahmins, and was meek and lowly of spirit. he was born of a virgin; descended to hell, rose again, ascended to heaven, charged his disciples to teach his doctrines, and gave them the gift of miracles. the first masonic legislator whose memory is preserved to us by history, was buddha, who, about a thousand years before the christian era, reformed the religion of manous. he called to the priesthood all men, without distinction of

another were invented: infidelity and even jesuitry were taught under the mask of masonry. the rituals even of the respectable degrees, copied and mutilated by ignorant men, became nonsensical and trivial; and the words so corrupted that it has hitherto been found impossible to recover many of them at all. candidates were made to degrade themselves, and to submit to insults not tolerable to a man of spirit and honor. hence it was that, practically, the largest portion of the degrees claimed by the ancient and accepted scottish rite, and before it by the rite of perfection, fell into disuse, were merely communicated, and their rituals became jejune and insignificant. these rites resembled those old palaces and baronial castles, the different parts of which, built at different periods remote

but as acts from which some direct outward result is anticipated, the attainment of some desired object, of health or wealth, of supernatural gifts for body or soul, of exemption from danger, or vengeance upon enemies. prayer was able to change the purposes of heaven, and to make the devs tremble under the abyss. it exercised a compulsory influence over the gods. it promoted the magnetic sympathy of spirit with spirit; and the hindu and persian liturgies, addressed not only to the deity himself, but to his diversified manifestations, were considered wholesome and necessary iterations of the living or creative word which at first effectuated the divine will, and which from instant to instant supports the universal frame by its eternal repetition. in the narrative of the fall, we have the he

on. it is the body of the holy spirit, the universal agent, the serpent devouring his own tail. with this electro-magnetic ether, this vital and luminous caloric, the ancients and the alchemists were familiar. of this agent, that phase of modern ignorance termed physical science talks incoherently, knowing naught of it save its effects; and theology might apply to it all its pretended definitions of spirit. quiescent, it is appreciable by no human sense; disturbed or in movement, none can explain its mode of action; and to term it a "fluid" and speak of its "currents" is but to veil a profound ignorance under a cloud of words. force attracts force, life attracts life, health attracts health. it is a law of nature. if two children live together, and still more if they sleep together, and on

MOTTA MARCELO THE COMMENTARIES OF AL

to know itself as anything but the will. it must not have the will; it must transform itself completely to be the will. last of all, the act must be supreme. it must do and it must die. from that death it must rise again, purged of that will, having accomplished it so perfectly that nothing is left thereof in its elements. it must have emptied itself into the vehicle. so shall the child be whole of spirit. but this is not enough. the ground in which the seed is cast must be suitable for its reception. the climate must be favorable, the soil must be prepared, and the enemies of the young child that seek its life must be driven beyond range of malice. these points are obvious enough, if applied to the ordinary affair of breeding children. one needs the right woman, and the right conditions

awakened ajna. the winged globe of the egyptians displays the "two petals of the lotus" of hindu symbolism) being a simulacrum, it is very dangerous. it includes all the egregora of "god" that have been formed through the centuries. all "visions of god" of all religions belong to "because (the lower dhyanas are all below the abyss. they are mental phenomena their only connection with the element of spirit is the kundalini that energizes them. and kundalini should not be wasted in the mind. it should be sent straight up to the higher centers "there is no god where i am. unfortunately, in practice it is almost impossible to avoid the occurrence of dhyana, since the yogi is just beginning and is not familiar with the mechanics of the sheaths of the self. and the temptation to mistake dhyana

ifestation, do so when the serpent finishes eating its own tail 'amen" this is the signature of the sentence, the amen in this case being the same amen that speaks to the "churches" in revelations. this is, of course, one of the pseudonyms, or magickal mottoes, of aiwass, who was the hierophant in the past aeon. in the past aeon only the four elements had been, so to speak "published. the element of spirit- a kasha, that "vast, black brooding ocean of death; was concealed. 50. blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. there is here suggested the image of 'the star and the snake. nothing of the sort. see liber had. 51. purple beyond purple: it is the light higher than eyesight. there is a certain suggestion in this 'purple'

o.t.o. movement with the money. the treasurer-general chosen by him promptly stole it. yet "a temple there stands" invisibly. the directions are latitude 57.14 n. longitude 4.28 w. the house was in loch ness, scotland, lair of the "sea-serpent, 17 miles from inverness "kiblah" the spiritual east, not the physical east. fire, water, air and earth hold their regular attributions. it is the element of spirit akasha that radiates from boleskine. 11. this shall be your only proof. i forbid argument. conquer! that is enough. i will make easy to you the abstruction from the ill-ordered house in the victorious city. thou shalt thyself convey it with worship, o prophet, though thou likest it not. thou shalt have danger& trouble. ra-hoor-khu is with thee. worship me with fire& blood; worship me wit

the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. ha. aum is of course the sanskrit "word" familiar to most students (see book 4 part iii) ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. ha is also the sanskrit syllable utilized in yoga to invoke the element of spirit, akasha "the ending of the words is the word abrahadabra: or, the purpose of the past magi is fulfilled in the magus of the aeon. the comment do what thou wilt shall be the whole of the law. the study of this book is forbidden. it is wise to destroy this copy after the first reading. whosoever disregards this does so at his own risk and peril. these are most dire. those who discuss the c

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ld. 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 your throat, at which you imagine a second sphere of light. thi

y-dah-ass. the fourth sacred name of power is pronounced: shad-ay el-kay. the fifth sacred name of power is pronounced: ah-doh-nay el-ohheem< practice each name a few times until you can say it clearly, firmly and decisively. you are using the raw magic power of higher spiritual forces to shape your future. the middle pillar circulation ritual breathe deeply and bring your attention to the sphere 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 l

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 right, until it becomes a fluid movement of imaginary light. now add a second flow to the first. this time pretend that the light is moving down the front of your body a you

what lies ahead? yes! says the esoteric arts. divining the future is something that occultists have done since the beginning of time, and is an essential part of the esoteric arts. in the pages of this powerful chapter, you ll find traditional ways to look ahead in time and get an idea of what is going to happen by means of signs and omens, occult visions and other means. here, too, is the secret of spirit contact. you ll see how spirits communicate with us through dreams, visions and omens, and can see the future with their unseeing eyes. you ll see how to build a spirit communication device for less than a dollar, and use it to get fast, precise information on forthcoming events. spirit contact is perfectly safe, and you will never come to any harm using these arcane methods of communica

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

and represents the unconscious. the capstone is made of an immaterial substance light or and is , a new being a being is created. the seal s reverse depicts a separation in the separation of the the . the exemplifies the stage. it is the house of , in which the candidate confronts the of and enters the of . by passing the tests of the , the candidate is into the of higher (heironimus ibid, p.92) after succesfully completing the process, the candidate is , and joins the single in the . the new , or rather the philosophy its deliverers hold to be true, is one and the same as the new ideal of man s and s