Michael Wynn's Occult Reference Library
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from hhi (place rose, cup, paten of bread and salt, lamp, cross and triangle upon the altar (the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the sceptre, faces west, and knocks once "fraters and sorors of the hermetic order of the golden dawn, in the temple of isis mighty mother, assist me to open the hall of the neophyte. kerux, see that the temple is properly guarded, that doors and entrances have been checked and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other si

and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the portal (hiereus turns west. kerux is on his right with his lamp and wand, and assure yourself that all present have witnessed the golden dawn" hiereus "fraters and sorors of the hermetic order of the golden dawn, give the sign of the neophyte (all give the sign of the neophyte to the hierophant, then the hiereus gives both signs after the others have completed it. very honored hierophant, all present are initiated members" hierophant (gives the sign of the enterer, but not the sign of the silence to the west "let the number of officers of the grade and nature be proclaimed, for by

xpress, i declare to you that the light shineth in the darkness and that i have opened the hall of the neophyte" kerux (passes to the northeast and faces west "in the name of the lord of the universe, who works in silence and whom not but silence can express, i declare that the day of the sun has risen, and the light shinneth in the darkness (hierophant, hiereus and hegemon all knock once in that order. the knocks are given before the words are said in the following) hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (the kerux removes the rose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and tri

n (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (the kerux removes the rose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness for the ceremony of his/her/their admission, and superintend his/her/their preparation (hegemon salutes hierophant and prepares candidates as follows. the candidate is hoodwinked and a rope is tied thrice around the waist outside of the temple. the candidate is the

rified and unconsecrated thou cannot enter this sacred hall" stolistes (signing a cross on the candidate's forehead "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth i consecrate thee with fire" hierophant "conduct the candidate to the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost thou seek admission into our order" hegemon "my soul wanders in darkness and seeks the light of hidden knowledge, and i believe that in this order, knowledge of that light may be obtained" hierophant_ henceforth you shall be known among us by the motto. let this motto and name be a symbol to aid you through the darkness and into the light. share it with no one outside the order. i hold in my hand your signed pledge to keep se

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on? 2. what is the pentagrammaton? 3. what is a notarikon? 4. lay out the circle spread divination and name all the positions. 5. describe the symbology of the neophyte grip, step, and grand word. 6. submit a sample of your written hebrew letters. 7. describe the neophyte grade sign. e 0= 0 neophyte grade initiation on the dais (the stage in the east of temple) these officers represent the second order and are present mostly symbolically. praemonstrator: blue robe, blue& orange nemis, gold shoes, lamen, blue collar, sceptre imperator: red robe, red& green nemis, gold shoes, lamen, green collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past hierophant: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red rob

, blue& orange nemis, gold shoes, lamen, blue collar, sceptre imperator: red robe, red& green nemis, gold shoes, lamen, green collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past hierophant: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red robe, red& white nemis, gold shoes, lamen, white collar, sceptre outer order officers herius: black robe, black& white nemis, red shoes, lamen, red collar, sword hegemon: white robe, white nemis, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemis, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemis, red shoes, lamen, black collar, cup of water dadouchos: black robe, black& white nemis, red shoes, lamen

. the grade sign is made in the direction of movement, except when entering or leaving the hall, when it is made toward the east. the knock is made by rapping the base or shaft of wand or the pommel of sword on a table. hiero (knock) kerux: moves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! kerux returns to place. hiero (knock) fraters and sorors of the order of the golden dawn in the outer, assist me to open the hall of the neophytes of the (name the) temple. all rise. hiero: frater kerux see that the temple is properly guarded. kerux (knock) sentinel (knock) kerux: very honoured hierophant the hall is properly guarded. hiero: very honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of t

er of the golden dawn in the outer, assist me to open the hall of the neophytes of the (name the) temple. all rise. hiero: frater kerux see that the temple is properly guarded. kerux (knock) sentinel (knock) kerux: very honoured hierophant the hall is properly guarded. hiero: very honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of the golden dawn in the outer give the signs of a neophyte. all give the sign of a neophyte. hiereus (salute) very honoured hierophant all present have been so honoured. hiero: very honoured hiereus, how many chief officers are there in this grade? hiereus: three, very honoured hierophant. namely, the hierophant hiereus and hegemon. hiero: is there any peculiarity in these names? hiereus:

roll water and i assist in the purification and consecration by water, all the hall, of the members, and of the candidate. hiero: frater kerux, your situation? kerux: within the portal of the hall, very honoured hierophant. hiero: your duty? kerux: i see that all the furniture of the hall is properly arranged before the opening. i guard the inside of the portal. i admit fraters and sorors of the order. i assist in the reception of the candidates. i attend to the lamp of my office. i lead the mystic circumambulation and make all announcements and reports. hiero: what do your lamp and wand symbolize? kerux: the light of occult science and directing power. hiero: honoured hegemon your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very h

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ro (knocks) pax. heg (knocks) light. hiero (knocks) in. hiereus (knocks) extension. all make the signs towards the altar. hiero: may what we have partaken maintain us in our search for the quintessence, the stone of the philosophers. true wisdom, perfect happiness, the summum bonum. officers remain in the temple while the new neophyte is led out by kere 1= 10 zelator grade initiation part i outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen

i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towards east, saying: i purify with water. kerux: salutes zelator sign. kerux: the temple is cleansed. kerux: stol: dad: return to place, kerux leading and passing with neophyte sign. hiero: let the element of this grade be named that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingdom and the power (cross on self) and the glory (he makes cross and circle with sceptre before him as he says malkuth, etc) malkuth, geburah, gedulah. the rose of sharon and the lily of the valley, amen. all give zelator signs. kerux

n sits south, stolistes sits north west, kerux sits west and dadouchos sits south west) hiero: fraters and sorors, our frater (sorer) having made such progress in the paths of occult science as has enabled him (her) to pass an examination in the required knowledge, is now eligible for advancement to this grade, and i have duly received a dispensation from the greatly honoured chiefs of the second order to admit him (her) in due form. honoured hegemon, superintend the preparation of the neophyte and give the customary alarm. heg: salutes with the zelator sign, and leaves the room by south and west. sentinel: prepares neophyte who wears sash of neophyte grade and is blindfolded. he carries the fylfot cross in right hand. heg: instructs neophyte in knocks of the grade. kerux: opens the door t

hiero: except adonai build the house, their labour is but lost that build it. except adonai keep the city, the watchman waketh in vain. frater (sorer) neophyte, by what aid dost thou seek admission to the grade of zelator of the golden dawn? heg (for neophyte) by the guidance of adonai; by the possession of the necessary knowledge; by the dispensation of the greatly honoured chiefs of the second order; by the signs and tokens of the zelator grade. by this symbol of the hermetic cross. kerux: takes cross from him places it on the altar and returns to place. hiero: give the step and signs of a neophyte (neophyte gives them. hiero: frater kerux, receive from the neophyte the token, grand word, and password of the neophyte grade. kerux: places himself in front of neophyte and says: kerux: giv

heg: places neophyte between the pillars, and remains behind him. hiero: frater (sorer .will you pledge yourself to maintain the same secrecy regarding the mysteries of this grade as you are pledged to maintain regarding those of the neophyte grade- never to reveal them to the world, and not even to confer them upon a neophyte without a dispensation from the greatly honoured chiefs of the second order? neo: i will. hiero: then you will kneel on both your knees, lay your right hand on the ground, and say- i swear by the earth whereon i kneel (done) let the symbol of blindness be removed. heg: unbinds neophyte's eyes. sentinel: turns up lights. heg: goes back to his proper place. neophyte: remains kneeling between the pillars with his hand on the ground. kerux: takes the salt from before th

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

of each of his ten fingers, but he was no longer free. translator's preface. vii the pith of these later jottings in the text of his book, rejecting much that was irrelevant or pleonastic. the german editor, not feeling himself at liberty to select and reject, threw the whole of this posthumous matter into his third volume (where it occupies 370 pages, merely arranging the items according to the order of subjects in the book, and numbering each by the page which it illustrates. this is the supplement so frequently referred to in the book, under the form" see suppl. i have already introduced a few extracts from it in the foot-notes, especially where it appeared to contradict, or materially to confirm, the author's opinion expressed in the text. but in the present english edition it is inte

gods. but on a closer study of the details in the less high-flown narratives, it comes out that the heathen avere not so tame and simple, nor the christians so reckless. boniface resolved on hewing down the thunder-oak after taking counsel with the already converted hessians, and in their presence. so too the thuringian princess might not have dared to sit so immovable on her palfrey and give the order to fire the prankish temple, had not her escort been numerous enough to make head against the lieathen. that these did make an armed resistance, appears from eadegund's request, after the fane was burnt down, ut inter se populi pacem firmarent. in most of the cases it is expressly stated that a church was erected on the site of the heathen tree or temple^ in this way the^ actiim in illo beta

so the performance of public prayers, the slaying of victims, the consecration of the kings and of corpses, perhaps of marriages too, the administering of oaths, and many other duties. of their attire, their insignia and gradations, we hear nothing at all; once tacitus cap. 43 speaks of a sacerdos muliebri ornatu, but gives no details. no doubt the priests formed a separate, possibly a hereditary order, though not so powerful and influential as in gaul. probably, beside that sacerdos civitatis, there were higher and lower ones. only one is cited by name, the cattian, i.e. hessian, libes in strabo (ai^t; rwv xdrrav lepeik, who with other german prisoners was dragged to eome in the pompa of germanicus. of him tacitus (so far as we still have him) is silent^ jornandes's statement is worthy of

ir residence asgard as a great place of sacrifice, makes the twelve principal ases sacrificial priests (hofgogar: skyldu jjeir rasa fyrir biobum ok domum manna 1 milli (they had to advise about sacrifices and dooms; and it adds, that they had been named diar (divi) and drottnar (domini. this representation, though it be but a conjecture of snorri's, shows the high estimation in which the priestly order stood, so that gods themselves were placed at the head of sacrifices and judgments. but we need not therefore confound diar and drottnar with real human priests -1 just as the catholic clergy furnished as well the props as the opponents of the reformation. the notable example of a heathen priest abjuring his ancient faith, and even putting forth his hand to destroy the temple he had once hel

r, juxta^ curionsly, moiie (gesch. des hcid. 1, 171-5) tries to put tliis w(jdenworship at 'j'lik^'cn upon the heruli, who had never been heard of there, instead of the ahunanns, because jonas says: sunt inibi vicinae naliones suevoruin. but this means simply tliose settled thereabouts; there was no occasion to speak of distant ones. columban was staving in a place not ai,'reenl)le to himself, in order to convert tlie heathen inhabitants; and by wal'atvid's description too, the district lies infra partes alamanniae, where intra would do just as well. 110 gods. lacum potamicum, ibique a willimaro presbytero honorifice suscepti, septem dies cum gaudio permanserunt. qui a sanctis interrogatus, si sciret locum in solitudine illorum proposito congruum, ostendit eis locum jocundissimum ad inhabi

3 8 INITIATION CEREMONY

iagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, assist me to open this temple in the grade of practicus. honoured hegemon, see that the temple is properly guarded (done) heg: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of practicus is present. hiereus: fraters and sorors give the sign of practicus (done) hiereus (saluting) very honoured h

path (temple arranged for ritual of 31st path. the temple is darkened. hiero: fraters and sorors our frater (soror) xyz having made such progress in the path of occult science as has enabled him (her) to pass the examinations in the requisite knowledge is now eligible for advancement to the grade of practicus, and i have duly received a dispensation from the greatly honoured chiefs of the second order, to advance him in due form. honoured hegemon, superintend the preparation of the theoricus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees the theoricus is thus prepared. wearing sash of theoricus, hoodwink and with the solid triangular pyramid formed of4 elements in right hand, hegemon takes theoricus by left hand and gives an alarm of 8 knocks

stral, while the 4th represents the latent heat. the three words aud, aub, aur refer to the three conditions of heat, aud, active; aub, passive; aur, equilibrated; whilst asch is the name of fire. the 31st path of the sepher yetzirah which answereth unto the letter shin, is called the perpetual intelligence, and it is so called because it regulateth the motions of the sun and moon in their proper order, each in an orbit convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas

ereto. the sign of this grade is thus given; stand with the heels together, raise the arms till the elbows are level with the shoulders bring the hands across the chest touching the thumbs and tips of fingers thus forming a triangle apex downwards. this represents the element of water to which this grade is attributed, and the waters of creation. the grip or token is the general grip of the first order. the grand word is elohim tzabaoth which means the elohim of hosts and of armies. the mystic number is 36 and from it is formed the pass word of this grade, which is eloah, one of the divine names. it should be lettered separately when given. unto this grade and unto the sephira hod, the eighth path of the sepher yetzirah is referred. it is called the absolute or perfect path because it is t

ising above the triangle of the waters, and reflecting the triune therein, as further marked by the lamps at the angles. while the cup of water placed at the junction of the cross and triangle represents the maternal letter mem. the portals in the east and south east are the paths which conduct to the higher while that in the south leads to the grade of philosophus, the highest grade of the first order. this grade is also related to the planet mercury. its kamea or mystical square is formed of 64 squares containing the numbers from 1 to 64 arranged so as to show the same sum each way. its ruling numbers are 8, 84, 260 and 2080. this tablet (indicating it) shows the mystical seals and names drawn from the kamea of mercury. the seals are formed from lines drawn to certain numbers upon the sq

4 7 INITIATION CEREMONY

nd sorors, our frater xyz having made such progress in the paths of occult science as has enabled him to pass the examination in the requisite knowledge and further having been a member of the grade of practicus for a period of more than three months, is now eligible for advancement to the grade of philosophus, and i have duly received a dispensation from the greatly honoured chiefs of the second order to advance him in due form. honoured hegemon, superintend the preparation of the practicus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees that the practicus is prepared as follows, wearing sash of practicus, hoodwinked, and with calvary cross formed of 12 squares in right hand. hegemon takes practicus by left hand and gives an alarm of 7 knocks. h

s. heg: and the ruach elohim moved upon the face of the waters. hiereus: opens door and admits them, then returns to his place. heg: conducts practicus to south in front of the tablet of fire, faces him to east and takes from him the calvary cross. hiero: give to the hegemon the sign, grip or token, grand word, mystic number and password of the grade of practicus. pract: sign, general grip of 1st order. grand word elohim tzabaoth, no. 36, password eloah (done) hiero: give me also the mystic title and symbol which you received in that grade. pract: monokeros de astris mayim (done) heg: places practicus before tablet of fire. hiero: frater (xyz) do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 29th, 28th and 27th paths and of the grade of phi

ns; the waters which be above the firmament. it also alludes to the eternal river of eden divided into four heads which finds their correlatives in the four triplicities of the zodiac (places cross aside) the 29th path of the sepher yetzirah which answereth to the letter qoph, is called the corporeal intelligence, and it is so called because it formeth every body which is formed beneath the whole order of worlds, and the increment of them. it is there, the reflection of the sphere of the watery sign pisces, and the path connecting the material universe as depicted in malkuth, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of chesed flow down. hiero: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th ke

eaven. i am the giver of the mist veil of autumn, the successor of the dew clad night. heg: replaces lamp and seats practicus west of and close to the altar facing hierophant, then returns to his own seat. hiero: where the paternal monad is, the monad is enlarged and generateth two. and beside him is seated the duad, and both glittereth with intellectual sections, also to govern all things and to order everything not ordered. for in the whole universe shineth the triad, over which the monad ruleth. this order is the beginning of all sections. hiereus: for the mind of the father said, that all things should be cut into three whose will assented, and then all things were so divided. for the mind of the eternal father said into three, governing all things by mind. and there appeared in it the

s referred unto the sephira netzach and the 27th, 28th, and 29th paths are bound thereto. the sign of the grade is given by raising the arms above the head making with the thumbs and fingers a triangle apex upwards. this represents the element of fire, to which this grade is attributed, and also the spirit which moved upon the waters of creation. the grip or token is the general grip of the first order. the grand word is a name of nine letters tetragrammaton tzabaoth, which means the lard of armies. the mystic number is 28 and from it is formed the pass word of the grade which is koch (kaph, cheth) meaning power. it should be lettered separately when given. unto this grade and unto the sephira netzach, the 7th path of the sepher yetzirah is referred. it is called the recondite intelligence

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

an ancient castle but written in ballpoint pen on a page torn from a diary and left- along with scores of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tradition says that in this forest dwelled vivien, the lady of the lake of arthurian legend, and that here, having seduced merlin in order to learn his secrets, she ensnared him with his own spells. the stone pile is known as merlin's tomb, and each year hundreds visit the site to thank the wizard or to ask for his aid. when i visited the tomb, prayers- written on scraps of paper or card- were squeezed into gaps in the stones or pinned to the tree that shelters the tomb. whatever the origins of the tomb, it has been transformed

d their own inner harmony amidst the clutter and noise of a family, rather than on more ethereal rituals celebrated by fey maidens wafting around in flowerfilled gardens. but, in fact, if i were to make any claim at all to authenticity (not that authenticity matters as much as sincerity of purpose, it would be through those midland roots, which are connected to what is said to be the most ancient order of witches known. at the turn of the twentieth century, my father's family were canal people and my father grew up at a time when the boats were still a major form of transport for coal and iron. some of these midland canal people were known as 'water witches' because they practised a religion based on the sacredness of water and earth. their symbol was the six-spoked sun wheel, painted on t

own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in magick and in life. evil is therefore not a separate demonic force to be eradicated, and the darker aspects of life emanate as a result of alienation from the natural order of things. however, even those things that are bad can act as catalysts for change; death and endings are as much part of the cycle of life as are birth and beginnings. dark and light, night and day, positive and negative, destruction and creation are two sides of the same coin, a principle that finds expression in eastern taoism and underpins the ancient chinese/ ching (the book of changes

ut in love and even laughter, perhaps when a candle will not light, are far more effective than the most elaborate ceremony in which everyone is so focused on getting it right. if the ritual rather than the intent is all, the power becomes dissipated and anxiety blocks the innate magick we all experienced as children. magick works best when we can leave behind our innate demands for precision and order. the more formal and lengthy rituals may act as a powerful aid to focus, but they may, equally, ignore the importance of learning through experience and the heart. witchcraft within covens a coven is a group of members of a unit of witchcraft and, in fact, can number anything from two to 13, or even more. the number 13 is traditionally designated by the 13 moon cycles that make up one year

ctive barrier around the victims and i think this is the best answer to a very difficult problem. we must harm none, not even the evil, hard though it is, and we should leave the punishment to natural justice. in my own experience, few who find happiness at the expense of others achieve more than temporary, superficial pleasure, and in time they do seem to end badly. we should never use magick in order to act as judge and jury. after all, some who do act badly do so only out of unhappiness or ignorance. what are spells? there is a clear difference between spells and rituals 'spell' tends to be the term used for the less formal folk magick that, unlike ceremonial magick, is not so rigid about such things as circle casting and the use of specific tools, though it may be based in forms and us

ABRAMELIN1

dsome peristyle to be erected. from his own account, the author of the present work appears to have been born in a.d. 1362, and to have written this manuscript for his son, lamech, in 1458, being then in his ninety-sixth year. that is to say, that he was the contemporary both of nicholas flamel and pernelle, and also of the mystical christian rosenkreutz, the founder of the celebrated rosicrucian order or fraternity in europe. like the latter, he appears to have been very early seized with the desire of obtaining magical knowledge; like him and flamel, he left his home and travelled in search of the initiated wisdom; like them both, he returned to become a worker of wonders. at this period, it was almost universally believed that introduction v the secret knowledge was only really obtainab

of the good (d) that consequently whenever the evil demons can escape from the control of the good, there is no evil that they will not work by way of vengeance (e) that therefore sooner than obey man, they will try to make him their servant, by inducing him to conclude pacts and agreements with them (z) that to further this project, they will use every means that offers to obsess him (h) that in order to become an adept, therefore, and dominate them; the greatest possible firmness of will, parity of soul and intent, and power of self-control is necessary (q) that this is only to be attained by self-abnegation on every plane (i) that man, therefore, is the middle nature, and natural controller of the middle nature between the angels and the demons, and that therefore to each man is attache

elf-abnegation on every plane (i) that man, therefore, is the middle nature, and natural controller of the middle nature between the angels and the demons, and that therefore to each man is attached naturally both a guardian angel and a malevolent demon, and also certain spirits that may become familiars, so that with him it rests to give the victory unto the which he will (k) that, therefore, in order to control and make service of the lower and evil, the knowledge of the higher and good is requisite (ie, in the language of the theosophy of the present day, the knowledge of the higher self. from this it results that the magnum opus propounded in this work is: by purity and self-denial to obtain the knowledge of and conversation with one s guardian angel, so that thereby and thereafter we

in 1780, and at zurich in 1791, he was accused of having practised all kinds of impositions; of gold making, and of possessing the secret of prolonging life; of teaching cabalistic arts; of summoning and exorcising spirits; of having actually foretold future things especially in small and secret assemblies, and chiefly by means of a little boy whom he took aside with him into a separate room, in order to fit him for divining. with regard to the manner in which he employed this child-clairvoyant, the documents of the trial give the following information: this child had to kneel before a small table, on which a vessel of water and some lighted candles were placed. he then instructed the boy to look into the vessel of water, and so commenced his conjurations; he next laid his hand on the hea

recious perfume every day that you pray. now for your habit, you shall have a long garment of white linen, close before and behind, which may come down quite over the feet, and gird yourself about the loins with a girdle. you shall likewise have a veil made of pure white linen on which must be wrote in a gilt lamen, the name tetragrammaton; all which things are to be consecrated and sanctified in order. but you must not go into this holy place till it be first washed and covered with a cloth new and clean, and then you may enter, but with your feet naked and bare; and when you enter therein you shall sprinkle with holy water, then make a perfume upon the altar; and then on your knees pray before the altar as we have directed. now when the time is expired, on the last day, you shall fast mo

ABRAMELIN2

, and such as wish to live rightly, making use with honour of the deceitful world, which ye shall hold in abomination, and see that ye make no account of its opinion when ye shall be arrived at the perfection of the work, and that ye shall be possessors of this sacred magic. of abramelin the mage 47 the third chapter. of the age and quality of the person who wisheth to undertake this operation. n order to describe the aforesaid and other considerations in the best possible manner; i will here make a general recapitulation; mentioning also first what may bring hindrance unto the matter. it is, then, necessary that such a man9 give himself up unto a tranquil life, and that his habits be temperate; that he should love retirement; that he should be given neither unto avarice nor usury (that he

ings, as it happeneth that one day is different unto another; but such a difference hath not operation in things spiritual and supernatural, being thus useless for (higher) magical operations. the election of days is still more useless, the election of hours and minutes whereof the ignorant make so much, is further a very great error. wherefore i have resolved to write this particular chapter, in order that this error might appear more plainly evident unto him who readeth it, and that he may draw profit therefrom so as to operate with judgment. 7 of abramelin the mage 51 the sixth chapter. concerning the planetary hours and other errors of the astrologers. t is true that the wise in astrology do write of the stars and of their movements, and that these attaining thereto do produce divers e

have converse with angels and with spirits. would it not be an extravagant idea to demand from the wild beasts the permission to go hunting? but what else is it, when they23 have elected a certain day, when they have divided it up into many false divisions such as hours, minutes, etc. here, they say, we have the planetary hours, and the planet appropriate to each hour. o what planets! o what fine order! tell me, i pray you, what advantage you get by this division. you will reply: a very great one, because it shows us in all things, either good or bad fortune! i tell you, and i repeat absolutely, that this is in no way true; that they produce thus a change of the time and of the air, i in part concede; but do me the grace to tell me how ye do divide the planetary hours. i know that ye begin

irst planetary hour is of the sun, and is fifty minutes long; that the second is of venus; the third of mercury; and so on of the others; at last the eighth hour returneth unto the sun; the ninth unto venus; the tenth unto mercury; and so the day finisheth. then cometh the night, which is longer, that is to say, fourteen hours, and each planetary hour of this night will be seventy minutes, and in order to continue the regular succession as we have begun, the first hour of the night will be of jupiter; the second of mars; the third of the sun; and so on until monday, whose first hour will be, the sacred magic 52 (according to this rule) of the moon. now tell me, i pray you, doth it always happen that when the day of monday commenceth, that is to say, when the sun riseth in its horizon, that

n produce an effect according unto the nature, quality, and complexion of these stars.26 but all this only hath power in natural things. here have i declared and proved unto you the errors of the (common) astrologers; keep yourselves carefully from the insensate follies of their days and hours, because if ye make use of these as do the false magicians and enchanters, god will chastise you; and in order to chastise you will pay but little attention unto the awaiting of the hour of saturn or of mars. i therefore now conclude this chapter, having sufficiently treated of the false and useless method employed by the astrologers in the election of days and of hours. of abramelin the mage 53 the seventh chapter. regarding what it is necessary to accomplish during the first two moons of the beginn

ABRAMELIN3

ares have been also numbered to correspond with the list at the beginning of each chapter, but from the evident difference in the ink this has been done later, though the handwriting is the same. i think also that in several cases the numbers to the squares have been misplaced; and though usually the natural sequence of b, c, d, e, f, g is adhered to, yet occasionally they are in a more irregular order, as in the fth chapter, for example, where they run thus: d, e, f, g, b, c, h, i, j, b a, b b, b c. the squares in the original ms. are all of the same size, subdivided according to the exigences of the case, though convenience of printing has prevented this equality of size being adhered to in the present work. in most instances the gnomons and borders are ruled off from the vacant part, bu

or prognosticate. obode, from hebrew obd= a servant. sofos from greek sophos= wise, learned, skilful. edobo, perhaps from db= to murmur. mesok from hebrew msk= to mingle or intermix. no. j is a double acrostic of d g squares. rother is perhaps from rtt, trembling, dread; and hrr to conceive or bring forth. ororie from hebrew oror= laying bare, disclosing. toarah from hebrew thvrh= law, reason, or order. haraotfrom hebrew hrh to bring forth, or from chrth= to inscribe or mark down. rehtor from rtt and thvr= reason for dread.the whole formula will represent the disclosing of the reasons for dreading any terrible effect. no. b a is another double acrostic of g e squares, and no. b b one of e j squares. i have here given a sufficiently careful analysis of the meanings of the combinations forme

erbal root, bearing of abramelin the mage 128 a definite meaning. besides all this, in the qabalah each letter of the hebrew alphabet is treated as having a complete sphere of hieroglyphic meanings of its own; whence the most important ancient hebrew names and words can be treated by the qabalistic initiate as in fact so many formulas of spiritual force. b have been thus lengthy in explanation in order that the reader may have some idea of the reason of the construction and use of these magic squares. the sacred magick 129 the second chapter. o obtain information concerning, and to be enlightened upon all sorts of propositions and all doubtful sciences( b( c) all three generally for the above effect( d (1) a l l u p l e i r u l i g i l u r i e l p u l l a (2) m e l a m m e d e r i f o i s

d spirits (d) each person can have four familiar spirits and no more: the first working from sunrise to midday; the second from midday till sunset; the third from sunset to midnight; and the fourth from midnight till sunrise. such spirits may also be loaned to friends, in which case you can avail yourself of another ordinary spirit in place (e) the square numbered b is not however placed first in order in the ms, but fifth. it is a gnomon of b b squares taken from a square of d g squares. anakim= hebrew onqim= giants; the root onq also= a necklace or torque. this word anakim hardly appears to have any reference to the form of a lion. no. c is a gnomon of b b squares again, taken from a square of d g squares, and is in the ms. placed sixth in order. cephir in hebrew means kpir a young lion;

word anakim hardly appears to have any reference to the form of a lion. no. c is a gnomon of b b squares again, taken from a square of d g squares, and is in the ms. placed sixth in order. cephir in hebrew means kpir a young lion; and this square should probably therefore be numbered b. no. d is a gnomon of b d squares taken from a square of e j squares; and in the ms. occupies the first place in order. oiketis, greek, means a maid-servant or feminine page. this square therefore should probably be numbered c. no. e is a gnomon of j squares taken from a square of c f squares. paras= hebrew prsh, a horse, or horseman, while prs= an ossifrage, a bird of the hawk or eagle kind. this square is apparently correctly numbered, though in the ms. it is in the second place. no. f is a gnomon of j squ

ADDTLS

to the top point of the pentagram and it be attributed unto m. let the z.a.m. be aware that certain letters may be employed in combination with specified letters from the elemental tablets to formulate certain names contain a higher degree of potency than when an angelic name is formulated from the elemental tablet above. the tablet of union containeth (20) squares. let the z.a.m. contemplate the order in which these names are arranged in relationship to the permutation of the tetragrammaton: exarp a y hcoma c h nanta, b h bitom d w w h h y is the permutation b (refer to 4 7 grade material) 4 thou shall paint the lettering of the holy tablet of union on white ground. the individual rows are to be painted in the following color: exarp, attributed to a, is painted in yellow letters. 1st lin

s are extracted from the great cross and always painted in black lettering on white background. lesser angles thou shall note that the great cross divideth the tablet into four sections. these four sections are referred to as the four sub-elements or lesser angles. likened to the top point of the pentagram, the great cross acts as the spiritual agent that binds the four sub-elements together. the order of the lesser angles as they relate to the four elements is the same on each tablet.*important note: the great cross has been darkened in the diagram to better illustrate the four lesser angles. 8 in the center of each lesser angle is a cross of ten squares. this is the sephirotic cross. thou shall note that the lettering of the lesser angles is also black on a white background. it is from t

arp will only be used on the a tablet and shall never be used on the other 3 tablets. hcoma for the c tablet nanta for the b tablet bitom for the d tablet thou shall apply the first letter to the kerubic squares of each of the four lesser angles while the remaining four letters, thou shall apply to the sixteen servient squares of those angles shown above in the example. thou shall follow the same order as the tablet of union in applying the remaining letters: e m kerubics x a a c r b p d 11 below is an example of the lesser angle of d in the tablet of c.(permutations include both kerubic and sub-servients) the consecration of the four elemental weapons give excellent examples of the spirit or archangelic names formed from the kerubic squares by the addition of letters from the ta

irit or archangelic names formed from the kerubic squares by the addition of letters from the tablet of union. the attribution of the name hwhy. the name is the key to the whole of the enochian attributions of the squares to the elements: the letters are thus referred: y yod d wands h he c cups w vau a swords h (final) he b pentacles the letters of the great name attributed to the four tablets in order together: insert diagram 12 not only are the letters of tetragrammaton attributed to the tablets themselves, and to the lesser angles of the tablets, but they are so arranged that even the squares of the tablets come under the jurisidiction and governance of the letters. so far as concerns the great cross, the method for attributing to it the letters of the name is to divide each vertical an

squares beneath the calvary cross may be considered as of four vertical columns of four squares each, or, looking at it from a different angle, of four horizontal ranks also of four squares each. in attributing the letters of tetragrammaton to these servient squares, the rule is that they follow the attributions of the kerubic squares. the columns (that is reading from above downwards) follow the order of the kerubic squares above, and this order is invariably followed downwards for the ranks, reading from right to left. thus, in the a lesser angle of the a tablet, the kerubic rank has attribution to the name: w h y h(final) therefore, applying the above rule, the servient squares beneath the sephirotic cross follow: w h y h(final) h(final) 16 y h w from this example, it will be clearly

ADEPTUS MINOR INITIATION

ents beneath the everlasting wings of the holy one "associate adeptus minor, what are the words inscribed upon the door of the tomb, and how is it guarded (wands of the 3 chiefs) 7 third "post centum viginti annos patebo. after 120 years i shall open. the door is guarded by the elemental tablets and by the kerubic emblems" chief "to 120 years are referred symbolically the five grades of the first order, to the revolution of the powers of the pentagram, and also the five preparatory examinations for this grade. it is written 'his days shall be 120 years' 120 divided by 5 equals 24, the number of hours in a day and of the thrones of the elders in the apocalypse. further, 120 equals the number of the 10 sephiroth multiplied by that of the zodiac, whose key is the working of m and the four ele

i have opened the tomb of the adepti (all present give the l.v.x. sign. first point (chief is not seen, the second adept becomes leading officer. third adept is present and the hodos chamelionis is introduced) second "very honored fraters et sorors, our h. frater/soror, lord/lady of the 24th, 25th and 26th paths of the portal of the vault of the adepti, is a candidate for admission to the second order and is waiting without. v.h. frater hodos chamelionis, prepare the aspirant and act as an introducer. associate adeptus minor, guard the hither side of the portal and admit them in due form (carries his grade sash along with the recommendation from the chief of the order, the lamen of the hiereus, and a separate prepared speech) third (opens door "who bringest thou here with thee" 9 aspirant

hither side of the portal and admit them in due form (carries his grade sash along with the recommendation from the chief of the order, the lamen of the hiereus, and a separate prepared speech) third (opens door "who bringest thou here with thee" 9 aspirant (loudly and firmly gives speech "hear ye all that i, the honored frater/soror, stand before you, being a member of the 4=7 grade of the first order, the highest grade of the hermetic order of the golden dawn in the outer, a philosophus; one qualified to fill the important post of hiereus in a temple of the first order, one who hath passed the five examinations prescribed between the first and second orders, and hath been declared lord of the 24th, 25th and 26th paths in the portal of the adepti. i bear a written recommendation from the

ed lord of the 24th, 25th and 26th paths in the portal of the adepti. i bear a written recommendation from the chiefs of my temple guaranteeing my qualifications, honor and fidelity; as also an attestation of my having passed the pentagonal examination. by virtue of these honors and dignities, i now come to demand my reception and acknowledgement as an adeptus minor of the 5=6 grade of the second order" second "o aspirant; it is written that he who exalteth himself shall be abased, but that he who humbleth himself shall be exalted. blessed be the poor in m for theirs is the kingdom of heaven. it is not by proclamation of honors and dignities, great though they may be, that thou canst gain admission to the tomb of the adepti of the rose of ruby and the cross of gold, but only by that humili

st not praise, do not condemn. when thou seest another in trouble and humiliation, even though he be thy enemy, remember the time of thine own humiliation when thou didst kneel before the door of the tomb, clothed in the robe of mourning, with the chain of affliction about thy neck, and thy hands bound behind thy back, and rejoice not at his fall. and, in thine intercourse with the members of our order, let thy hand given unto another be a sincere and genuine pledge of fraternity. respect his or her secrets and feelings as thou wouldst respect thine own 'bear with one another and forgive one another' even as the master hath said. v.h. frater hodos chamelionis, what is the symbolic age of the aspirant" hodos "his days are an hundred and twenty years" second "it is written 'my spirit shall n

ALEE J BOOK OF AIWASS

things that are in the scope of your experience- things you consciously acknowledge as true. this has always been my first and foremost declaration with regards to the first church of satan and what it means to be a satanist. creation the universe comes from the one (ain or no-thing) and returns to it. the first cause is not an explosion like the so-called big bang, but the emergence of chaos and order. people often ask "how can satan be the exception to every rule, the dissonance in the universal, the rebel of the cosmos, the rock cast in the still pond and still represent nature's balance factor" simply put, satan, the male principle, is chaos personified. babalon, the female principle, is order personified. these principles combine, divide and subdivide as the universe expands. these di

reatures on the wheel of life evolve gradually, as do the souls which inhabit these forms. all life springs from the dark mother, babalon, for she is the life giver, nurturer, sustainer. the role of satan is architect, builder and destroyer. both work interdependently to achieve balance, harmony and consistent change. they define, compliment and complete one another. life is an expression of both order and chaos. it consists of a continuous series of good and bad experiences which appear to follow a pattern. this is true regardless of age, irrespective of our race or religious convictions. when life goes well, our spiritual growth tends to stagnate. the onslaughts and challenges of daily life give us the impetus to grow and excel. spiritual evolution beginning with the lower order of speci

clare their role as no more, no less significant than my own. this tendency to worship daemons denotes character weakness. lord egan observes that those who attack him for claiming to be a daemon are themselves daemon worshipers who cannot kick the habit. always remember that daemons are merely a manifestation of the future of our race. we are all inherently divine, the co-creators of a new world order! in this fashion we shall create gods in our own image, for we are the creators, and we are the created. a couple produce an offspring (creators, but they were infants at one time (created. what i'm suggesting is this; something similar occurs on a spiritual level. ducks give birth to ducklings. gods give birth to godlings (humans. evolution occurs, growth occurs and the cycle continues. hum

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

glance in the mirror, realize he is not a true daemon and suddenly stop calling himself one. 3. if nothing happens, there is a good chance he is simply trying to impress people. copyright 2002, c.e. john dewey alngdo what thou wilt shall be the whole of the law. it is my will to explain the subject of yoga in clear language, without resort to jargon or the enunciation of fantastic hypotheses, in order that this great science may be thoroughly understood as of universal importance. for, like all great things, it is simple; but, like all great things, it is masked by confused thinking; and, only too often, brought into contempt by the machinations of knavery (1) there is more nonsense talked and written about yoga than about anything else in the world. most of this nonsense, which is foster

windowpane it will continue beating against the window to the point of exhaustion and death, instead of escaping through the tube. we must not confuse the necessary automatic functioning of any of our elements with the true will which is the proper orbit of any star. a human being only acts as a unit at all because of countless generations of training. evolutionary processes have set up a higher order of yogic action by which we have managed to subordinate what we consider particular interests to what we consider the general welfare. we are communities; and our well-being depends upon the wisdom of our councils, and the discipline with which their decisions are enforced. the more complicated we are, the higher we are in the scale of evolution, the more complex and difficult is the task of

e have managed to subordinate what we consider particular interests to what we consider the general welfare. we are communities; and our well-being depends upon the wisdom of our councils, and the discipline with which their decisions are enforced. the more complicated we are, the higher we are in the scale of evolution, the more complex and difficult is the task of legislation and of maintaining order (17) in highly civilised communities like our own(*loud laughter, the individual is constantly being attacked by conflicting interests and necessities; his individuality is constantly being assailed by the impact of other people; and in a very large number of cases he is unable to stand up to the strain 'schizophrenia' which is a lovely word, and may or may not be found in your dictionary, i

mind is equally upset by the burden of the responsibility of dealing with the things he has accepted. however, all these considerations do not apply to the average european mind. if someone gives me 200,000 pounds sterling, i automatically fail to notice it. it is a normal circumstance of life. test me! 9. there are a great many other injunctions, all of which have to be examined independently in order to find whether they apply to yoga in general, and to the particular advantage of any given student. we are to exclude especially all those considerations based on fantastic theories of the universe, or on the accidents of race or climate. for instance, in the time of the late maharajah of kashmir, mahsir fishing was forbidden throughout his territory; because, when a child, he had been lean

in my previous lectures i have combined the maximum of discourse with the minimum of information; that is all part of my training as a cabinet minister. but what does emerge tentatively from my mental fog is that yama, taking it by long and by large, is mostly negative in its effects. we are imposing inhibitions on the existing current of energy, just as one compresess a waterfall in turbines in order to control and direct the natural gravitational energy of the stream. 3. it might be as well, before altogether leaving the subject of yama, to enumerate a few of the practical conclusions which follow from our premiss that nothing which might weaken or destroy the beauty and harmony of the mind must be permitted. social existence of any kind renders any serious yoga absolutely out of the qu

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

o near the reality which must be renounced for a season. therefore his work is also part of his temptation; the genius feels himself slipping constantly heavenward. the gravitation of eternity draws him. he is like a ship torn by the tempest from the harbor where the master must needs take on new passengers to the happy isles. so he must throw out anchors and the only holding is the mire! thus in order to maintain the equilibrium of sanity, the artist is obliged to seek fellowship with the grossest of mankind. like lord dunsany or augustus john, today, or like teniers or old, he may love to sit in taverns where sailors frequent; or he may wander the country with gypsies, or he may form liaisons with the vilest men and women. edward fitzgerald would see an illiterate fisherman and spend wee

ALEISTER CROWLEY ACROSS THE GULF

ore the gods hath said: these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is the repressed sigh of my suffering; the flame-red fire is the energy of my undaunted will; the cup of wine is the outpouring of the blood of my heart, sacrificed to regeneration; and the bread and salt are the foundations of my body which i destroy in order that they may be renewed. for i am asar triumphant, even asar un-nefer the justified one! i am her who is clothed with the body of flesh, yet in whom is the spirit of the mighty gods. i am he lord of life, triumphant over death; he who partaketh with me shall page 18 gulf.txt arise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified: i stand upon th

face; he slunk away. but i, picking up the ring of office, cried after him "what shall be done to who insulteth the high priestess" and he turned and answered sullenly "i was the high priest "thou hadst no longer the ring" she raged at him, her face white with fury, her mouth dripping the foam of her anger- for the word was a vile word. then she smote upon the bell, and the guard appeared. at her order they brought the instruments of death, and summoned the executioner, and left us there. then the executioner bound him to the wheel of iron by his ankles and page 36 gulf.txt his waist and his throat; and he cut off his eyelids, that he might look upon his death. then with his shears he cut off the lips from him, saying "with these lips didst thou blaspheme the holy one, the bride of osiris"

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

deport the great beast from italy. tales of horrors filled the pages of the newspapers in england for weeks and months to come: satanic rituals, black masses, animal sacrifice, and even human sacrifice, were reported- or blatantly lied about. for although many of the stories were simply not true or fanciful exaggeration, one thing was certain: aleister crowley was a magician, and one of the first order. born on october 12, 1875, in england- in the same country as shakespeare- edward alexander crowley grew up in a strict fundamentalist religious family, members of a sect called the "plymouth brethren. the first person to call him by that name and number by which he would become famous (after the reference in the book of revelation "the beast 666, was his mother, and he eventually took this

cambridge, and by that name, plus "666, he would never be long out of print, or out of newspapers. for he believed himself to be the incarnation of a god, an ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have called "out of space, that contained the formula for a new world order, a new system of philosophy, science, art and religion, but this new order had to begin with the fundamental part, and common denominator, of all four: magick. in 1937, the year lovecraft dies, the nazis banned the occult lodges of germany, notable among them two organisations which crowley had supervised: the a\ a\ and the o.t.o, the latter of which he was elected head in england, and the f

ligion or the religion of their ancestors, should the no longer have a religion or should they have changed it in their lifetime. for best practical purposes in the beginning- for those intent on actually using the rituals contained herein- it is advisable to take especial care in the construction of the magickal circle and of all magickal defences. a preliminary period of purification is well in order before attempting anything in this grimoire. persons of unstable mental condition, or unstable emotional condition, should not be allowed, under any circumstances, to observe one of these rituals in progress. that would be criminal, and perhaps in suicidal. one of our colleagues was fearfully attacked by his dog directly following a fairly simple and uncomplicated formula from this book. thi

usand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking

l: the third name is marutukku master of the arts of protection, chained the mad god at the battle. sealed the ancient ones in their caves, behind the gates. possesses the arra star. this is his seal: the third name is marutukku worker of miracles. the kindest of the fifty, and the most beneficent. the word used at his calling is baalduru. this is his seal: the fifth name is luggaldimmerankia put order into chaos. made the waters aright. commander of legions of wind demons who fought the ancient tiamat alongside marduk kurios. the word used at his calling is banutukku. this is his seal: the sixth name is nariluggaldimmerankia the watcher of the igigi and the annunaki, sub-commander of the wind demons. he will put to flight any maskim who haunt thee, and is the foe of the rabisu. none may p

ALEISTER CROWLEY BOOK OF LIES

ters; 77 laylah, whose name adds to that number; and 80, the number of the letter pe, referred to mars, a panegyric upon war. sometimes the text is serious and straightforward, sometimes its obscure oracles demand deep knowledge of the qabalah for interpretation, others contain obscure allusions, play upon words, secrets expressed in cryptogram, double or triple meanings which must be combined in order [5] book of lies get any book for free on: www.abika.com 5 to appreciate the full flavour; others again are subtly ironical or cynical. at first sight the book is a jumble of nonsense intended to insult the reader. it requires infinite study, sympathy, intuition and initiation. given these i do not hesitate to claim that in none other of my writings have i given so profound and comprehensive

self as a deliberate act of spite towards my readers [6 "shortly after publication, the o.h.o (outer head of the o.t.o) came to me (at that time i did book of lies get any book for free on: www.abika.com 6 not realise that there was anything in the o.t.o. beyond a convenient compendium of the more important truths of free masonry) he said that since i was acquainted with the supreme secret of the order, i must be allowed the ix degree and obligated in regard to it. i protested that i knew no such secret. he said `but you have printed it in the plainest language. i said that i could not have done so because i did not know it. he went to the bookshelves; taking out a copy of the book of lies, he pointed to a passage in the despised chapter. it instantly flashed upon me. the entire symbolism

mexico. baphomet is the mysterious name of the god of the templars. the eagle described in paragraph 1 is that of the templars. this masonic symbol is, however, identified by frater p. with a bird, which is master of the four elements, and therefore of the name tetragrammaton. jacobus burgundus molensis suffered martyrdom in the city of paris in the year 1314 of the vulgar era. the secrets of his order were, however, not lost, and are still being communicated to the worthy by his successors, as is intimated by the last paragraph, which implies knowledge of a secret worship, of which the grand master did not speak. the eagle may be identified, though not too closely, with the hawk previously spoken of. it is perhaps the sun, the exoteric object of worship book of lies get any book for free

th chapters 1, 3, 4, 8, 15, 16, 18, 24, 28, 29. the last sentence of paragraph 4 also connects with the first paragraph of chapter 26. the title "venus of milo" is an argument in support of paragraphs 1 and 2, it being evident from this statement that the female body becomes beautiful in so far as it approximates to the male. the female is to be regarded as having been separated from the male, in order to reproduce the male in a superior form, the absolute, and the conditions forming the one absolute. in the last two paragraphs there is a justification of a practice which might be called sacred prostitution. in the common practice of meditation the idea is to reject all impressions, but here is an opposite practice, very much more difficult, in which all are accepted. this cannot be done a

d be carefully studied in this connection. the attitude recommended is scepticism, but a scepticism under control. doubt inhibits action, as much as faith binds it. all the best popes have been atheists, but perhaps the greatest of them once remarked "quantum nobis prodest haec fabula christi. the ruler asserts facts as they are; the slave has therefore no option but to deny them passionately, in order to express his discontent. hence such absurdities as "liberte, egalite, fraternite "in god we trust, and the like. similarly we find people asserting today that woman is superior to man, and that all men are born equal. the master (in technical language, the magus) does not concern himself with facts; he does not care whether a thing is true or not: he uses truth and falsehood indiscriminate

ALEISTER CROWLEY BOOK OF THE LAW

upon with gladness. but i will hide thee in a mask of sorrow: they that see thee shall fear thou art fallen: but i lift thee up. ii,54: nor shall they who cry aloud their folly that thou meanest nought avail; thou shall reveal it: thou availest: they are the slaves of because: they are not of me. the stops as thou wilt; the letters? change them not in style or value! ii,55: thou shalt obtain the order& value of the english alphabet; thou shalt find new symbols to attribute them unto. ii,56: begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that i have forsaken you. ii,57: he that is righteous shall be righteous still; he that is filthy shall be filthy still. ii,58: yea! deem not of change: ye shall be as ye are& not other. therefore t

ity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! iii,38: so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell

ALEISTER CROWLEY LIBER 777

n some of its parts, prostituted to the service of dogmatic interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mixed with dewar, and beelzebub with buchanan. but even

though she had an immense genius for acquiring facts, she had none whatever for sorting and selecting the essentials. grant allen made a very slipshod experiment in this line; so have some of the polemical rationalists; but the only man worthy of our notice is frazer of the golden bough. here again, there is no tabulation; for us it is left to sacrifice literary charm, and even some accuracy, in order to bring out the one great point. ii this: that when a japanese thinks of hachiman, and a boer of the lord of hosts, they are not two thoughts, but one. the cause of human sectarianism is not lack of sympathy in thought, but in speech; and this it is our not unambitious design to remedy. every new sect aggravates the situation. especially the americans, grossly and crapulously ignorant as th

ave a clear analogy in shape (perhaps a whole series of analogies, which, on comparing the modern alphabets with primeval examples, breaks up and is indecipherable. the same difficulty in another form permeates the question of gods. priests, to propitiate their local fetish, would flatter him with the title of creator; philosophers, with a wider outlook, would draw identities between many gods in order to obtain a unity. time and the gregarious nature of man have raised gods as ideas grew more universal; sectarianism has drawn false distinctions between identical gods for polemical purposes. thus, where shall we put isis, favouring nymph of corn as she was? as the type of motherhood? as the moon? as the great goddess earth? as nature? as the cosmic egg from which all nature sprang? for as

nnected with the high priestess through the letter gimel. since all things whatsoever (including no thing) may be placed upon the tree of life, the table could never be complete. it is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only divided from the thirty-two-fold table in order to economise space; e.g. in the seven-fold table the entries under saturn belong to the thirty-second part in the large table. we have been unable for the moment to tabulate many great systems of magic; the four lesser books of the lemegeton,4 the system of abramelin, if indeed its qliphothic ramifications are susceptible of classification, once we follow it below the great and terrible demo

i ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 10 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chari

ALEISTER CROWLEY LIBER CHANOKH

ng seven names of god which not even the angels are able to pronounce 2 8 1 these names are seen written without the heptagram within the heptagon. by reading these obliquely are obtained names of angels called (1) fili bonitatis or filiol lucis. e me ese iana akele azdobn stimcul (2) fili lucis. i ih ilr dmal heeoa beigia stimcul [these are given attributions to the metals of the planets in this order: sol, luna, venus, jupiter, mars, mercury, saturn] the symbolic representation of the universe 4 sigillvm dei meth plate ii liber lxxxiv 5 (3) fili filiarum lucis. s ab ath ized ekiei madimi esemeli (4) filii filiorum lucis. l (el) aw ave liba rocle hagone(l) ilemese see all these names in the heptagram of the great seal. so also there are seven great angels formed thus: take the corner lett

bolic representation of the universe 14 the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left side of the pyramid, linea patris has the cardinal signs, the sign of the element itself at the top, in the order of tetragrammaton (fire, water, air, earth) going upwards. linea filii has 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 l

he 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 sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the subelement. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to

tablet, the lower sides to the subelement. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser

e left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black cross or central tablet. the upper and lower sides are equally attributed to spirit. the left-hand sides to the element of the file, in this order from left to right: spirit, air, water, earth, fire. the right-hand sides to the element of the rank in this order: air, water, earth, fire. liber lxxxiv 15 iv follows plate ix, the alphabet in which all this is written.18 it is the alphabet of the angelic language. the invocations which we possess in that tongue follow in their due place [it is called also enochian, as these angels claimed

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

goetia of the lemegeton of king solomon "wherever sympathetic magic occurs in its pure unadulterated form, it is assumed that in nature one event follows another necessarily and invariably without the intervention of any spiritual or personal agency. thus its fundamental conception is identical with that of modern science; underlying the whole system is a faith, implicit but real and firm, in the order and uniformity of nature. the magician does not doubt that the same causes will always produce the same effects, that the performance of the proper ceremony accompanied by the appropriate spell, will inevitably be attended by the desired results, unless, indeed, his incantations should chance to be thwarted and foiled by the more potent charms of another sorcerer. he supplicates no higher po

every human being is intrinsically an independent individual with his own proper character and proper motion (7) every man and every woman has a course, depending partly on the self, and partly on the environment which is natural and necessary for each. anyone who is forced from his own course, either through not understanding himself, or through external opposition, comes into conflict with the order of the universe, and suffers accordingly. xiv (illustration: a man may think it his duty to act in a certain way, through having made a fancy picture of himself, instead of investigating his actual nature. for example, a woman may make herself miserable for life by thinking that she prefers love to social consideration, or "vice versa. one woman may stay with an unsympathetic husband when sh

ng hitherto unknown forces in nature. we know that they exist, and we cannot doubt the possibility of mental or physical instruments capable of bringing us into relation with them (13) every man is more or less aware that his individuality comprises several orders of existence, even when he maintains that his subtler principles are merely symptomatic of the changes in his gross vehicle. a similar order may be assumed to extend throughout nature (illustration: one does not confuse the pain of toothache with xvi the decay which causes it. inanimate objects are sensitive to certain physical forces, such as electrical and thermal conductivity; but neither in us nor in them- so far as we know- is there any direct conscious perception of these forces. imperceptible influences are therefore assoc

if they interfere with him (illustration: if a man like napoleon were actually appointed by destiny to control europe, he should not be blamed for exercising his rights. to oppose him would be an error. any one so doing would have made a mistake as to his own destiny, except in so far as it might be necessary for him to learn to lessons of defeat. the sun moves in space without interference. the order of nature provides an orbit for each star. a clash proves that one or the other has strayed from his course. but as to each man that keeps his true course, the more firmly he acts, the less likely are others to get in his way. his example will help xxi them to find their own paths and pursue them. every man that becomes a magician helps others to do likewise. the more firmly and surely men m

course of this training, he will learn to explore the hidden mysteries of nature, and to develop new senses and faculties in himself, whereby he may communicate with, and control, beings and forces pertaining to orders of existence which xxiv have been hitherto inaccessible to profane research, and available only to that unscientific and empirical magick (of tradition) which i came to destroy in order that i might fulfil. i send this book into the world that every man and woman may take hold of life in the proper manner. it does not matter of one's present house of flesh be the hut of a shepherd; by virtue of my magick he shall be such a shepherd as david was. if it be the studio of a sculptor, he shall so chisel from himself the marble that masks his idea that he shall be no less a maste

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ll want a copy of eight lectures on yoga so i am putting a copy aside for you in case you should want it. magic without tears get any book for free on: www.abika.com 7 3) with regard to the o.t.o, i believe i can find you a typescript of all the official documents. if so, i will let you have them to read, and you can make up your mind as to whether you wish to affiliate to the third degree of the order. i should consequently, in the case of your deciding to affiliate, go with you though the script of the rituals and explain the meaning of the whole thing; communicating, in addition, the real secret and significant knowledge of which ordinary masonry is not possessed 4) the horoscope; i do not like doing these at all, but it is part of the agreement with the grand treasurer of the o.t.o. th

nd an arrangement should be made for it to be inspected at regular intervals. love is the law, love under will. fraternally, 7 666 letter no. b april 20, 1943 cara soror, do what thou wilt shall be the whole of the law i was very glad to have your letter, and am very sorry to hear that you have been in affliction. about the delay, however, i think i ought to tell you that the original rule of the order of a. a. was that the introducer read over a short lection to the applicant, then left him alone for a quarter of an hour, and on coming back received a "yes" or "no" if there was any hesitation about it the applicant was barred for life. the reason for the relaxation of the rule was that it was thought better magic without tears get any book for free on: www.abika.com 10 to help people alon

reedom on this plane of discs. all the serious orders of the world, or nearly all, begin by insisting that the aspirant should take a vow of poverty; a buddhist bhikku, for example, can own only nine objects- his three robes, begging bowl, a fan, toothbrush, and so on. the hindu and mohammedan orders have similar regulations; and so do all the important orders of monkhood in christianity. our own order is the only exception of importance; and the reason for this is that it is much more difficult to retain one's purity if one is living in the world than if one simply cuts oneself off from it. it is far easier magic without tears get any book for free on: www.abika.com 12 to achieve technical attainments if one is unhampered by any such considerations. these regulations operate as restrictio

ately he died shortly after the last war, and he had got out of touch with some of the other grand masters. the documents did not come to me as they should have done; they were seized by his wife who had an idea that she could sell them for a fantastic price; and we did not feel inclined to meet her views. i don't think the matter is of very great importance, the work being done by members of the order all over the place is to me quite sufficient. iii. the ruach contains both the moral and intellectual worlds, which is really all that we mean by the conscious mind; perhaps it even includes certain portions of the subconscious. iv. in initiation from the grade of neophyte to that of zelator, one passes by this way. the main work is to obtain admission to, and control of, the astral plane. y

every human being is intrinsically an independent individual with his own proper character and proper motion. 7. every man and every woman has a course, depending partly on the self, and partly on the environment which is natural and necessary for each. anyone who is forced from his own course, either through not understanding himself, or through external opposition, comes into conflict with the order of the universe, and suffers accordingly (illustration: a man may think it his duty to act in a certain way, through having made a fancy picture of himself, instead of investigating his actual nature. for example, a woman may make herself magic without tears get any book for free on: www.abika.com 40 miserable for life by thinking that she prefers love to social consideration, or vice versa

ALEISTER CROWLEY MEDITATION

dices, the more important columns from 777, etc. 777- a complete dictionary of the correspondences of all magical elements. it is to the language of occultism what webster is to the english language. i n d e x magic without tears get any book for free ogabook 4 by aleister crowley part i meditation the way of attainment of genius or godhead considered as a development of the human brain issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal preliminary remarks existence, as we know it, is full of sorrow. to mention only one minor point: every man is a condemned criminal, only he does not know the date of his execution. this is unpleasant for every man. consequently every man does everything possible to postpone the

et it. still, we must give up our habit of eating too much, and follow the natural rule of only eating when we are hungry, listening to the interior voice which tells us that we have had enough. the same rule applies to sleep. we have determined to control our minds, and so our time for meditation must take precedence of other hours. we must fix times for practice, and make our feasts movable. in order to test our progress, for we shall find that (as in all physiological matters) meditation cannot be gauged by the feelings, we shall have a note-book and pencil, and we shall also have a watch. we shall then endeavour to count how often, during the first quarter of an hour, the mind breaks away from the idea upon which it is determined to concentrate. we shall practice this twice daily; and

often, during the first quarter of an hour, the mind breaks away from the idea upon which it is determined to concentrate. we shall practice this twice daily; and, as we go, experience will teach us which conditions are favourable and which are not. before we have been doing this for very long we are almost certain to get impatient, and we shall find that we have to practice many other things in order to assist us in our work. new problems will constantly arise which must be faced, and solved. for instance, we shall most assuredly find that we fidget. we shall 11 discover that no position is comfortable, though we never noticed it before in all our lives! this difficulty has been solved by a practice called "asana" which will be described later on. memories of the events of the day will b

not commit adultery. thou shalt drink no intoxicating drink. for the monk many others are added. the commandments of moses are familiar to all; they are rather similar; and so are those given by christ<talmud> in the "sermon on the mount" some of these are only the "virtues" of a slave, invented by his master to keep him in order. the real point of the hindu "yama" is that breaking any of these would tend to excite the mind. subsequent theologians have tried to improve upon the teachings of the masters, have given a sort of mystical importance to these virtues; they have insisted upon them for their own sake, and turned them into puritanism and formalism. thus "non-killing" which originally meant "do not excite yours

porpoises is really the convolutions of the sea-serpent. the attempt to repress has the effect of exciting. when the unsuspecting pupil first approaches his holy but wily guru, and demands magical powers, that wise one replies that he will confer them, points out with much caution and secrecy some particular spot on the pupil's body which has never previously attracted his attention, and says "in order to obtain this magical power which you seek, all that is necessary is to wash seven times in the ganges during seven days, being particularly careful to avoid thinking of that one spot" of 25 diagram on page 26, nothing else, graph with following text beneath: bd shows the control of the mind, improving slowly at first, afterwards more quickly. it starts from at or near zero, and should reac

ALEISTER CROWLEY SEPHER SEPHIROTH

cred phallus. see s.d. cap. 2) rkz damages, injuries nyqyzn the hooks of the pillars (ex. 27:10, 11) mydwm(h ywwl 228 first-born (cf. 567) rwkb blessed! kwrb the tree of life (cf. 233) myyx c( 230 astonishment hrkh surrounding, encircling pyqm bands, stripes; bindings mydwq( to sparkle, gleam ccn 231 the number of gates of wisdom (the number of permutations of pairs of hebrew letters disregarding order; i.e. 1-21) prolonged; grew long kyr) male )rwkd 232 the sum of the four ways of spelling hwhy in the four worlds ryw) hy let there be light! rw) yhy 233 remembering rwkz the tree of life (cf. 228) myyxh c( 235 archangel of chesed l)yqdc 236 a handful cmwq the northern one; lilith ynwpc 237 essence of glory dwbkh mc( 238 lord of wonders hw)lpnh nwd) 239 azrael: the angel of death l)rz) iron

attachment, love, desire (deut. 10:15) q#x broken; terrified tx 409 patriarchs )thb) fathers twb) one (f) tx) holy ones #dqh prayer of holiness h#dq 410 liberty; a swallow rwrd visions, imaginations (dan. 4:2) rhrh crucible (as place of refinement) prcm the tabernacle nk#m sacred; saint #wdq holy #dwq he heareth (m# 411 the foundations of the earth cr) ydswm dwelling, habitation )nk#m a temporal order mynmz rds desolation, emptiness (expresses first root of all good) wht palace of delight (referred to tiphareth) nwcr lkyh 412 beth: an house tyb new (ch) tdx white whorl nbl rmc the highest height nwyl( mwr a longing for hw)t 414 azoth, the fluid (initial and final in 3 tongues: a+ z (lat+ omega (grk+ tau (heb) twz) the limitless light rw) pws ny) meditation (ps. 49:4) twgh going forth (lit

morial of jubilation (lit. gof shouting h; note root rkz, 227 q.v, showing phallic nature of this gmemorial h) h(wrt nwrkz metatron: the archangel of kether (cf. 224 *nwr++m 966 punishing iniquity, visiting sin *nw( dqwp alterations *mywn# 968 song-maidens; muses ry# twnb 969 cancer: a crab *n+rs 970 a tree *c( 971 shem ha-mephorasch: the divided name: the 72-fold name of god #rwpmh m# a temporal order *mynmz rds 973 the name (given in deut. 28:58 without t= 92, q.v *kyhl) hwhy t) 974 (metatron (q.v) spelt with yod after mem; it denotes shekinah *nwr++ym going forth (lit. masc. gwanderers h; cf. 770 *my++w#m 976 every herb bearing seed (rz (rz b( lk 977 shakanom: a title of tiphareth *mwn)k# 980 peace-offerings *myml# glowing stones; burning coals *mypcr 983) the town of four (br) tyrq cho

ALEISTER CROWLEY TAO TEH KING

properly understood it is a system of symbolism infinitely elastic, assuming no axioms, postulating no principles, asserting no theorems, and therefore adaptable, if managed adroitly, to describe any conceivable doctrine. it has been my continual study since 1898, and i have found it of infinite value in the study of the tao teh king. by its aid i was able to attribute the ideas of lao tze to an order with which i was exceedingly familiar, and whose practical worth i had repeatedly proved by using 9 it as the basis of the analysis and classification of all aryan and semitic religions and philosophies. despite the essential difficulty of correlating the ideas of lao tze with any others, the persistent application of the qabalistic keys eventually unlocked his treasure-house. i was able to

000 miles and hour! the end of the meditation on action is the realization of hadit; wherefore any action would be a disturbance of that perfection. this being understood of the true self, the mind and body proceed untrammeled in their natural path without desire on the part of the self) 4. all things arise without diffidence; they grow, and none interferes; they change according to their natural order, without lust of result. the work is accomplished; yet continueth in its orbit, without goal. this work is done unconsciously; this is 2 why its energy is indefatigable. 3 chapter iii quieting folk. 1. to reward merit is to stir up emulation; to prize rarities is to encourage robbery; to display desirable things is to excite the disorder of covetousness. 2. therefore, the sage governeth men

to the 'space-marks. the stars are blemishes, so to speak, on the continuity of nuit) tone down our brightness to the general obscurity. oh tao, how still art thou, how pure, continuous one beyond heaven! 3. this tao hath no father; it is beyond all other conceptions, higher than the highest. 5 chapter v the formula of the vacuum. 1. heaven and earth proceed without motive, but casually in their order of nature, dealing with all things carelessly, like used talismans. so also the sages deal with their people, not exercising benevolence, but allowing the nature of all to move without friction. 2. the space between heaven and earth((i.e, the six trigrams between) is their breathing apparatus((and so these must not be interfered with) exhalation is not exhaustion, but the complement of inhal

so also the sages deal with their people, not exercising benevolence, but allowing the nature of all to move without friction. 2. the space between heaven and earth((i.e, the six trigrams between) is their breathing apparatus((and so these must not be interfered with) exhalation is not exhaustion, but the complement of inhalation, and this equally of that. speech((by interfering with this regular order of breathing. references to the trigrams of the yi king must be explained by that book. it would be impossible to elucidate such passages in a note. ko yuen is now at work to prepare an edition of the yi) exhausteth; guard thyself, therefore, maintaining the perfect freedom of thy nature. 6 chapter vi the perfecting of form. 1. the teh is the immortal enemy of the tao, its feminine aspect. h

first for the student to grasp the disdain of laotze for what we call good qualities. but the need for this 'good' is created by the existence of 'evil, i.e, the restriction of anything from doing its own will without friction. good is then merely a symptom of evil, and so itself a poison. a man who finds mercury and potassium iodide 'good' for him, is a sick man. frictionless nourishment is the order of change, or life) had to appear. 22 chapter xix returning to the purity of the current. 1. if we forgot our statesmanship and our wisdom, it would be an hundred times better for the people. if we forgot our benevolence and our justice, they would become again like sons, folk of good will. if we forget our machines and our business, there would be no knavery. 2. these new methods despised t

ALEISTER CROWLEY THE BANNED LECTURE

ew, and therefore a communists, and therefore well, the pope too believed in preparedness, though he probably called it a programme of disarmament. when people scrap battleships in the name of peach on earth and goodwill to men, it means that they have found battleships useless and too expensive, and that they have found something cheaper and more deadly. so the curia kept a weapon in reserve, in order to be sure of having a nice jolly pogrom whenever they gave the word. and what was the word to be? nice quiet peasant folk, or genial hard-working hunters and fighters, are not easy to arouse to indiscriminate slaughter without reason. in order to get them going, there are only two things which you can play on greed and fear. the motive behind the crusades was the story of the fabulous wealt

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

you interference. those in favor of the motion will now please signify the same in the usual manner. any may the lord have mercy on your sourdthe greater ritual of the pentagram by sir aleister crowley pdf version by desolution desolution@nibirumail.com written by sir aleister crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this greater ritual places him on the path of gimel above, instead of below tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position f

ALEISTER CROWLEY THE HEART OF THE MASTER

d stern, yet full of peace and kindliness 4. the neccessity of the universe is the measure of thy righteousness. now follows martial music, wild and full of the rushing of fire: 5. the movement of the universe is the fulfilment of thine energy. and this is blended with the echo of all former voices and their music, so that the whole abyss is filled with their orchestration to one symphony. 6. the order of the universe is the expression of thy rapture of beauty. this fades away into a deep and tender tune, like nightingales beside a waterfall; and the voice comes twittering: 7. the sensibility of the universe is the triumph of thine imagination. quick thrills inform the air, the perpetual quire of myriads of young boys and girls: 8. the mutability of the universe is the splendour of thine i

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

me a blackness over the whole map, for at one time the brotherhood had been nigh utterly destroyed by a great sorcery of the black lodge, and the darkening of all counsel, and the confusion of all truth. i saw only one glimmer bare legible: plotinus. and at the end of the darkness, amid many names which i could not read, jacobus burgundus molensis. for his name was in letters of fire. did not the order of the temple prepare the renaissance by fusing the mysteries of the east and west? then there burst out on a sudden a whiteness on the chart, as if the stain had been expunged (albeit not wholly by the sweep of steel) and this word writ in curving characters scimitar-sharp mohammed. next was a name sore blurred: sir edward kelly, with one writ in cipher. and in the centre of all, within the

ALEISTER CROWLEY THE I CHING

m of water- li: is the treading of the path that's right! step on the tiger's tail; he will not bite. follow the path of thine accustomed right; level and easy walks the anchorite. learn vanity, the brave's bluff, to flee! tread on the tiger's tail; he will not bite. firm, resolute- yet perilous thy plight; examine well, the augury of the flight. 11 the thai hexagram yoni of lingam- thai: the due order of things; we see, in sum, good fortune, small things gone, and great things come. pull up one stalk; and others follow it. seek patience, self reliance, love and wit. though all things change, rejoice; for that is writ. call friends to help thee, they may bring thee through. remember what ti yi thought right and true. the city's fallen; there's little thou canst do. 12 the phi hexagram ling

old wife young men pursuing! bold wader, thine head's wet- but thou wast true! 29 the khan hexagram moon of moon- khan: defile, cavern, pit: in times of danger make not sincerity of act a stranger. gorge within gorge, then cavern- do not go! involve not deeplier thy dangerous case! peril all round- be still's the luckiest show! instructing king's, most humble caution show! be patient, time brings order with grave pace. bound and beset, bewildered too? what woe! 30 the li hexagram sun of sun- li: sun; attachment. be thy way docile as well as firm- then see good fortune smile. confused at start? let reverence befriend. here's fortune- rightly placed and clothed in yellow. accept thy ills with cheer or worse attend. abruptness- fie! thus fire and death descend. luck comes to aid thee, melanch

on love wins, where active loses, fray; and violent efforts end in swift decay. 33 the thun hexagram lingam of earth- thun: a retirement. though thy force be spent. adroit withdrawl masters the event! peril! withdraw! keep still- though tail yet show. hold fast thy purpose subtly, even so. gracious to them that bind thee; hate their ire; maugre their will, the great have wit to retire. retreat in order- even the gods admire. retreat with dignity- rekindle fire. 34 the ta kwang hexagram fire of lingam- ta kwang: great strength. be firm and self-reliant; but- tyrannous to use it like a giant! plant firm thy feet, but dare not yet to move! thy firm correctness exercise and prove. fences entangle rams who blindly shove. strength fails to force some gates that yield to love. thine purpose gaine

is a time when wisdom urges rest. another when the bird should leave his nest. observe no rules? lament; the blame's to thee. attend them quietly- success flows free. enact right laws- be tactful with decree, for men are vexed when harshly pressed. kieh: regulations. who can do without them? but not too many, lest men come to flout them! quit not thine house to meddle with the state; but set good order still within thy gate. thou mayest lament if thou should'st disobey. but keep the law and go thy peaceful way. enact thy laws- suave, tactful, moderate; but vex not men with harshness overweigh! 61 the kung fu hexagram air of water- kung fu: supreme sincerity; thy wish fulfilled. for this moves even pigs and fish. trust thou thyself, repose in thine own sphere. but welcome and reciprocate go

ALEISTER CROWLEY THE LOST CONTINENT

inine prefix, derived from the shape of the mouth when uttering the sound 'black woman' is therefore as near a translation as one can give in english; the latin has a closer equivalent. the mountains are cut off, not only from each other by the channels of the sea, but from the plains at their feet by cliffs naturally or artificially smoothed and undercut for at least thirty feet on every side in order to make access impossible. these plains had been made flat by generations of labour. vines and fruit-trees growing only on the upper slopes, they were devoted principally to corn, and to grass pastures for the amphibian herds of atlas. this corn was of a kind now unknown, flourishing in sea-water, and the periodical flood-tides served the same purpose as the nile in egypt. enormous floating

was a channel for the zro which having been brought to the highest perfection was thus transferred to headquarters. the receptacle at the base being far below the earth, and the zro further heated by friction, it seethed continually into a bluish or purplish smoke. this was the sole sustenance of the inhabitants of the high house. in early days the old high house, in an island since destroyed by order of the atla, had been called the house of blood, the inhabitants subsisting only on blood sucked from the living. the improvements in zro had changed all that; but the idea was the same, to live on the quintessence of life. hence while the 'houses' ate and drank zro, the high house drank its vapour. no children were born in it, and none below the rank of high priest dwelt there. except for o

the experiments were crude enough, and, to our minds, horrible. they attempted to breed a new race by crossing with snakes, swans, horses and other animals* the greek legends of such monsters as chimaera, medusa, lamia, minotaur, the centaurs, the satyrs and the like are mere filtrations of the atlantean tradition. the only theory behind such experiments was that they were contrary to the natural order, and so worth trying. men of more scientific mind more plausibly passed zro vapour through sea-water; but they only created serpents of vast size, which they cast into the sea about the high house as guardians. the sea-serpent, whether legend or fact, is derived from this ex periment. it is quite possible that some such survive. another school, objecting strongly to the sex-process "which mu

e conducted the initiation in person, a high honour, but invariably fatal. on rare occasions male children were sent over to the atla to be devoured. the parents of so fortunate a child were advanced in rank on the spot, and had special privileges conferred on them, sometimes even being transferred to a 'house of houses. all those who dwelt in the high house were veiled whenever they appeared, in order to prevent it being known that they were of the same appearance in all respects as their inferiors. this ordinance had been made after the great conspiracy, with which i shall deal in the chapter on history .pa vi. of the underground gardens of atlas, and of the alleged commerce of the atlanteans with incubi, succubi, and the demons of darkness. i have referred to the contempt with which the

e than the offering of great sacrifices. in a perfect organism one part is as necessary and decent as any other part, and no sane observer can reason otherwise. for a perfect organism has a single definite aim, and the only dishonourable feather on an arrow would be one that was out of place. human nature being what it is, one may nevertheless agree that this measureless content with the existing order, except in so far as the purpose of the establishment of that order was unfulfilled, was rendered possible by the extreme lightness of the toil demanded of any individual. but it is impossible for slaves to understand free men. it is always a wonder to englishmen that a man should devote himself to unremitting toil for an ideal. he is called a crank, basely slandered, the lowest motives bein

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ed l. l is the sacred letter in the holy twelve-fold table which forms the triangle that stabilizes the universe. see "liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be "al "el, as the 'l' was heard of the voice of aiwaz, not seen "al" is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. in order that the ethical and philosophical comment should be "understanded of the common people, without interruption, i have decided to transfer to an appendix weh note: the appendix has not yet been recovered. all considerations drawn from the numerical system of cipher which is interspersed with the more straightforward matter of this book. in that appendix will be found an account of the charact

so, back for ever. thus, my magical work is only on of the cause-effects necessarily concomitant with the cause-effects which set the ball in motion. i may therefore regard the act of striking as a cause-effect of my original will to move the ball, though necessarily previous to its motion. but the case of magical work is not quite analogous. for i am such that i am compelled to perform magick in order to make my will to prevail; so that the cause of my doing the work is also he cause of the ball's motion, and there is no reason why one should precede the other, see book 4, part iii, for a full discussion (since writing the above, i have been introduced to "space, time and gravitation, where similar arguments are adduced> we may now return to our text "every number is infinite. the fact th

ny other number, even by the primitive process of addition. we observe also how the manipulation of any two numbers can be arranged so that the result is incommensurable with either, or even so that ideas are created of a character totally incompatible with our original conception of numbers as a series of positive integers. we obtain unreal and irrational expressions, ideas of a wholly different order, by a very simple juxtaposition of such apparently comprehensible and commonplace entities as integers. there is only one conclusion to be drawn from these various considerations. it is that the nature of every number is a thing peculiar to itself, a thing inscrutable and infinite, a thing inexpressible, even if we could understand it. in other words, a number is a soul, in the proper sense

to the last degree important to realize that these semblances only indicate the nature of the realities behind them in the same way in which the degrees on a thermoetric scale indicate heat. it is quite unphilosophical to say that 50 degrees centigrade is hotter than 40 degrees. degrees of temperature are simply conventions invented by ourselves to describe physical states of a totally different order; and, while the heat of a body may be regarded as an inherent property of its own, our measure of that heat in no way concerns it. we use instruments of science to inform us of the nature of the various objects which we wish to study; but our observations never reveal the thing as it is in itself. they only enable us to compare unfamiliar with familiar experiences. the use of an instrument n

o discover the nature of things by a study of the relations between them is precisely parallel with the ambition to obtain a finite value of pi. nobody wishes to deny the practical value of the limited investigations which have so long preoccupied the human mind. but it is only quite recently that even the best thinkers have begun to recognize that their work was only significant within a certain order. it will soon be admitted on all hands that the study of the nature of things in themselves is a work for which the human reason is incompetent; for the nature of reason is such that it must always formulate itself in proportions which merely assert a positive or negative relation between a subject and a predicate. men will thus be led to the development of a faculty, superior to reason, who

ALEISTER CROWLEY THE OTO GNOSTIC MASS

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

ver he is not holding the lance. the priest takes the censer from the child, and makes five crosses, as before. the children replace their weapons on their respective altars. the priest kisses the book of the law three times. he kneels for a space in adoration, with joined hands, knuckles closed, thumb in position aforesaid. he rises, and draws the veil over the whole altar. all rise and stand to order. the priest takes the lance from the deacon, and holds it as before, as osiris or pthah. he circumambulates the temple three times, followed by the deacon and the children as before (these, when not using their hands, keep their arms crossed upon their breasts) at the last circumambulation they leave him, and go to the place between the font and the small altar, where they kneel in adoration

e pang(c)enetor'(c)agios'(c)agios'(c)agios 'ia(c)q. the priestess is seated with the paten in her right hand and the cup in her left. the priest presents the lance, which she kisses eleven times. she then holds it to her breast, while the priest, falling at her knees, kisses them, his arms stretched along her thighs. he remains in this adoration while the deacon intones the collects. all stand to order, with the dieu garde, that is, feet square, hands, with linked thumbs, held loosely. this is the universal position when standing, unless other direction is given. v of the office of the collects which are eleven in number the sun the deacon: lord visible and sensible of whom this earth is but a frozen spark turning about thee with annual and diurnal motion, source of light, source of life

ALEISTER CROWLEY THE QABALAH

chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive mother,15 who is eternally conjoined with ba, the father, for the maintenance of the universe in order. therefore she is the most evident form in which can know the father, and therefore is she worthy of all honour. she is the supernal mother, co-equal with chokmah, and the great feminine form of god, the elohim,16 in whose image man and woman are created, according to the teaching of the 13 genesis xxxvi, 31; i chronicles, i, 43. 14 in fact, zero can be and has been defined. but at the time

y explained t.s. liber lviii 12 qabalah, equal before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, s

habet a, m, and c. replace these, and we get awmyca, which adds up to 358, the number alike of cjn, the serpent of genesis, and the messiah. we thus look for redeeming power in iao, and for the masculine aspect of that power. now we will see how that power works. we have a curious dictionary, which was made by a very learned man, in which the numbers from 1 to 10,000 fill the left hand column, in order, and opposite them are written all the sacred or important words which add up to each number.30 we take this book, and look at 17. we find that 17 is the number of squares in the swastika, which is the whirling disc or thunderbolt. also there is gwj, a circle or orbit; dwz, to seethe or boil; and some other words, which we will neglect in this example, though we should not dare to do so if w

show how they suppose one quality to proceed from the last, first in the pure god-world atziluth, then in the angel-world briah, and so on down to the demon-worlds, which are however not thus organised. they are rather material that was shed off in the course of evolution, like the sloughs of a serpent, from which comes their name of shells, or husks. apart from silly questions as to whether the order of the emanations is confirmed by pal ontology, a question it is quite impertinent to discuss, there is no doubt the sephiroth are types of evolution as opposed to catastrophe and creation. the great charge against this philosophy is founded on its alleged affinities with scholastic realism. but the charge is not very true. no doubt but they did suppose vast storehouses of things of one kind

. 2. the father. 3. the mother. 4. the father made flesh authoritative and paternal. 5. the mother made flesh fierce and active. 6. the son partaking of all these natures. 7. the mother degraded to mere animal emotion. 8. the father degraded to mere animal reason. 9. the son degraded to mere animal life. 10. the daughter, fallen and touching with her hands the shells. it will be noticed that this order represents creation as progressive degeneration which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the all-self. 1. the self the divine ego of which man is rarely conscious. 2. the ego; that which thinks i a falsehood, because to think i is to deny not-i and thus to create

ALEISTER CROWLEY THE SWORD OF SONG

through the looking-glass. harder than ever! she said to herself, and then, looking determinedly intelligent: so that s what the song is called. i see. but what is the song? you must be a perfect fool, said the knight, irritably. the song is called stout doubt; or the agnostic anthology, by the author of gas manipulation, solutions, the management of retorts, and other physical works of the first order but that s only what it s called, you know. well, what is the song then? said alice, who was by this time completely bewildered. if i wished to be obscure, child, said the knight, rather contemptuously, i should tell you that the name of the title was what a man of 95 ought to know, as endorsed by eminent divines, and that. seeing that she only begin to cry, he broke off and continued in a g

without a glory encompassing them. the function of the facts is then quite passive: it matters little or nothing whether the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the mysterious medium of those ancient faiths which come up in as many colours as their investigator has moods* in order to get over the ethical difficulties presented by the na ve naturalism of many parts of those scriptures, in the divine authority of which he firmly believed, philo borrowed from the stoics (who had been in like straits in respect of greek mythology) that great excalibur which they had forged with infinite pains and skill the method of allegorical interpretation. this mighty two handed engin

hat root of all abomination! the whole machinery of inheritance, property, and all the labyrinth of law. we may more readily assume that the buddha was (apparently at least) condemning incontinence. we know that buddha had abandoned his home; true, but nature has to be reckoned with. volition is no necessary condition of offence. i didn t mean to is a poor excuse for an officer failing to obey an order. enough of this in any case a minor question; since even on the lowest moral grounds and we, i trust, soar higher! the error in question may be resolved into a mixture of murder, theft and intoxication (we consider the last under the fifth precept) the fourth precept here we come to what in a way is the fundamental joke of these precepts. a command is not a lie, of course; possibly cannot be

case a minor question; since even on the lowest moral grounds and we, i trust, soar higher! the error in question may be resolved into a mixture of murder, theft and intoxication (we consider the last under the fifth precept) the fourth precept here we come to what in a way is the fundamental joke of these precepts. a command is not a lie, of course; possibly cannot be; yet surely an allegorical order is one in essence, and i have no longer a shadow of a doubt that these so-called precepts are a species of savage practical joke. apart from this there can hardly be much doubt, when critical exegesis has done its damnedest on the logia of our lord, that buddha did at some time commit himself to some statement (something called) consciousness exists is, said huxley, the irreducible minimum o

their brother from the worm that dieth not! the works of george archibald bishop will speak for themselves; it would be both impertinent and superfluous in me to point out in detail their many and varied excellences, or their obvious faults. the raison d tre, though, of their publication, is worthy of especial notice. i refer to their psychological sequence, which agrees with their chronological order. his lifehistory, as well as his literary remains, gives us an idea of the progression of diabolism as it really is, not as it is painted. note also (1) the increase of selfishness in pleasure (2) the diminution of his sensibility to physical charms. pure and sane is his early work; then he is carried into the outer current of the great vortex of sin, and whirls lazilky though the sleepy wat

ALEISTER CROWLEY EQ I 1

is the intention of the brothers of the a. a. to establish a laboratory in which students may be able to carry out such experiments as require too much time and toil to suit with their ordinary life; and their further plans will be explained fully as opportunity permits. any person desirous of entering into the communication with the a. a. may do so by addressing a letter to the chancellor of the order, at the offices of this paper. 3 an account of a. a. first written in the language of his period by the councillor von eckartshausen and now revised and rewritten in the universal cipher 5 a. a. official publication in class c. issued by order: d.d.s. 7= 4 o.s.v. 6= 5 n.s.f. 5= 6 6 illustration opposite to this page: a collotype in gray-black on an embossed inset rectangle. this is a figure

iameter of base. the pillars are surmounted by the atef crown (two plumes of maat joined by an ovoid at base and resting on two horizontal wavy rams horns. the bottom three panels are blank. an account of a. a [the revisers wish to acknowledge gratefully the translation of madame de steiger, which they have freely quoted] it is necessary, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered throughout the world, but which is governed by one truth and united in one spirit. this community possesses a school, in which all who thirst for knowledge are instructed by the spirit of wisdom itself; and all the mysteries of nature are preserved in this school for the children of light. perfect knowledge of nature and of humanity is taught

ought whose activity is not due to the presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and 7 this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand tem

liest ages in building the grand temple (through the evolution of humanity) by which the reign of l.v.x. will be manifest. this society is in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but

difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. 9 finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic action. thus, when the earth was night utterly corrupt by reason of the great sorcery, the brethren sent mohammed to bring freedom to mankind by the sword. this being but partially a success, they raised up one luther to teach freedom of thought. yet this f

ALEISTER CROWLEY EQ I 5

sed to say that no one will be admitted as a neophyte unless his year's work gives evidence of considerable attainment in the fundamental practices, asana, pranayama, assumption of god-formns, vibration of divine names, rituals of banishing and invoking, and the practices set out in sections 5 and 6 of liber o. although he is not examined in any of these, the elementary experience is necessary in order that he may intelligently assist those who will be under him. but let no one imagine that those in authority will urge probationers to work hard. those who are incapable of hard work may indeed be pushed along, but the moment that the pressure is removed they will fall back, and it is not the purpose of the a. a. to do anything else than to make its students independent and free. full instru

of life will bring us again to evil, and unhappy lives- for not by the mere storing of merit can freedom be attained, it is not by mere merit that we can come to the great peace. this merit-gaining is secondary in importance to the purification and culture of our thought, but it is essential, because only by 30 the practice of "sila" comes the power of mental concentration that makes us free.1 in order that we may understand how this final and principal aim of our buddhist faith is to be attained, before we can see why particular practices should thus purify the mind, it is necessary that we should first comprehend the nature of this mind itself- this thought that we seek to purify and to liberate. in the marvellous system of psychology which has been declared to us by our teacher, the "ci

centration the child seizes on that sound, by its imitative group of sankh ras it repeats that sound, and by another effort of concentration it impresses the idea of that sound on some cortical cell of its brain, where it remains as a faint sankh ra, ready to be called up when required. then, one time, occasion arises which recalls the idea that sound represents- it has need to make that sound in order to get some desired object. the child concentrates its mind with all its power on the memorising cortex of its brain, until that faint sankh ra, that manner of mind-echo of the sound that lurks in the little brain-cell is discovered, and, like a stretched string played upon by the wind, the cell yields up to the mind 37 a faint repetition of the sound-idea 2 the mental reflex or nimitta, is

nkh ra, may be perfectly remembered without further effort, either by one very considerable effort of mental concentration, or by many repetitions of the word, with slight mental concentration. the practical methods, then, for the culture and purification of the mind, according to the method indicated for us by our master, are two; first "samm sati" which is the accurate reflection upon things in order to ascertain their nature- an investigation or analysis of the dhammas of our own nature in this case; and, secondly "samm sam dhi" or the bringing to bear upon the mind of the powers of concentration, to the end that the good states, the good dhammas, may become powerful sankh ras in our being. as to the bad states, they are to be regarded as mere leakages of the central power; and the reme

at you have sat down with the definite object of meditating acts as the rope, and the mind realizes that the post was its object, and so comes back to it. when the mind, becoming concentrated and steady, at last lies down by the post, and no longer tries to break away from the object of meditation,then concentration is obtained. but this takes a long time to attain, and very hard practice; and in order that we may make this, the most trying part of the practice, easier, various methods are suggested. one is, that we can avail ourselves of the action of certain sankh ras themselves. you know how we get into "habits" of doing things, particularly habits of doing things at a definite time of day. thus we get into the habit of waking up at a definite time of the morning, and we always tend to

ALEISTER CROWLEY EQ I 5

dept. also the earth herself is a saint; and the sun and the moon dance upon her, torturing her with delight. this vision is not perfect. i am only in the outer court of the vision, because i have undertaken it in the service of the holy one, and must retain sense and speech. no recorded vision is perfect, of high visions, for the seer must keep either his physical organs or his memory in working order. and neither is capable. there is no bridge. one can only be conscious of one thing at a time, and as the consciousness moves nearer to the vision, it loses control of the physical and mental. even so, the body and the mind must be very perfect before anything can be done, or the energy of the vision may send the body into spasms and the mind into insanity. this is why the first visions give

ars are the cross with which it is conjoined. and between the pillars shoot out rays of pure green fire; and now all the pillars are golden. she ceases to dance, and dwindles, gathering herself into the centre of the rose. now it is seen that the rose is a vast ampitheatre, with seven tiers, each tier divided into seven partitions. and they that sit in the amphitheatre are the seven grades of the order of the rosy cross. this amphitheatre is built of rose-coloured marble, and of its size i can say only that the sun might be used as a ball to be thrown by the players in the arena. but in the arena there is a little altar of emerald, and its top has the heads of the four beasts, in turquoise and rock-crystal. and the floor of the arena is ridged like a grating of lapis lazuli. and it is full

erstanding. for wisdom is the man, and understanding the woman, and not until thou hast perfectly understood canst thou begin to be wise. but i reveal unto thee a mystery of the aethyrs, that not only are they bound up with the sephiroth, but also with the paths. now, the plane of the aethyrs interpenetrateth and surroundeth the universe wherein the sephiroth are established, and therefore is the order of the aethyrs not the order of the tree of life. and only in a few places do they coincide. 86 but the knowledge of the aethyrs is deeper than the knowledge of the sephiroth, for that in the aethyrs is the knowledge of the aeons, and of theta epsilon lambda eta mu alpha .13 and to each shall it be given according to his capacity (he has been saying certain secret things to the unconscious m

enter immediately into trance. it seems that it is she of whom it is written "the fool hath said in his heart 'there is no god" but the words are not ain elohim, but la(=nay) and elohim contracted from 86 to 14, because la is 31, which x 14 is 434, daleth, lamed, tau. this fool is the fool of the path of aleph, and sayeth, which is chokmah, in his heart, which is tiphereth, that she existeth, in order first that the wisdom may be joined with the understanding; and he affirmeth her in tiphereth that she may be fertile. it is impossible to describe how this vision changeth from glory unto glory, for at each glance the vision is changed. and this is because she transmitteth the word to the understanding, and therefore hath she many forms, and each goddess of love is but a letter of the alpha

crament, and ye shall all sit down together at the supernal banquet, and ye shall feast upon the honey of the gods, and be drunk upon the dew of immortality- for i am horus, the crowned and conquering child, whom thou knewest not! pass thou on, therefore, o thou prophet of the gods, unto the cubical altar of the universe; there shalt thou receive every tribe and kingdom and nation into the mighty order that reacheth from the frontier fortresses that guard the uttermost abyss unto my throne. this is the formula of the aeon, and with that the voice of lil, that is the lamp of the invisible light, is ended. amen. biskra, algeria "december" 19, 1909. 1.30- 3.30 p.m. 172 a comment upon the natures of the aethyrs. 30. without the cube- the material world- is the sphere-system of the spiritual wo

ALEISTER CROWLEY EQUINOX EQ I 1 2

dogs from the internal administration of the preparation of the drug under test. it is necessary in selecting the test animals to pick out those that are easily susceptible to the action of the cannabis, since dogs as well as human beings vary considerably in their reaction to the drug. also, preliminary tests should be made upon the animals before they are finally selected for test purposes, in order that we may know exactly how they behave under given conditions. after the animals have been finally selected and found to respond to the standard test dose, 0.01 gm. per kilo, they are set aside for this particular work, care being taken to have them well fed, well housed, and in every way kept under the best sanitary conditions. usually we have found it desirable to keep two or more of the

be delay in testing samples as they come in. in applying the test, the standard dose (in form of solid extract for convenience) is administered internally in a small capsule. the dog's tongue is drawn forward between the teeth with the left hand and the capsule placed on the back part of the tongue with the right hand. the tongue is then quickly released and the capsule is swallowed with ease. in order that the drug may be rapidly absorbed, food should be 246 withheld for twenty-four hours before the test and an efficient cathartic given if needed. within a comparatively short time the dog begins to show the characteristic action of the drug. there are three typical effects to be noticed from active extracts on susceptible animals: first a stage excitability, then a stage of inco-ordinatio

y refuse to stand on their feet, and so do not show the typical inco-ordination which is its most characteristic and constant action. previous to the adoption of the physiological test over twelve years ago, we were often annoyed by complaints of 248 physicians that certain lots of drugs were inert; in fact some hospitals, before accepting their supplies of hemp preparations, asked for samples in order to make rough tests upon their patients before ordering. since the adoption of the test we have not had a well-authenticated report of inactivity, although many tons of the various preparations of cannabis indica have been tested and supplied for medicinal purposes. at the beginning of our observations careful search of the literature on the subject was made to determine the toxicity of the

als seem but incidents hardly worthy to mention, save in so far as they are the levers by which i moved the world. even those dreadful periods of "dryness" and of despair seem but the necessary lying fallow of the earth. all those "false paths" of magic and meditation and of reason were not false paths, but steps upon the 8 true path; even a a tree must shoot downwards its roots into the earth in order that it may flower, and bring forth fruit in its season. so also now i know that even in my months of absorption in worldly pleasure and business, i am not really there, but stand behind, preparing the event. imagine me, therefore, if you will, in paris on the last day of september. how surprised was i though, had i thought, i should have remembered that it was so to find all my necessary

al fluid. the whole formulating the ankh the key of life! i gave moreover the signs of the grades from 0 0 to 7 4 then did i take upon myself the great obligation as follows: i. i, o.m.&c. a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things: v. that i will perform all things and endure all things: vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: 10 viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular de

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foin and feast with me who am both, thy hate's co-heir, lord of the west and of the east- the scorpion's hole, the lion's lair! i kissed his mouth- sublime despair! our souls were one; our bodies met- yea! darkness cover everywhere the secret of the house of set! alys cusack. 204 the sphinx at gizeh 205 the sphinx at gizeh i saw the other day the sphinx's painted face. she had painted her face in order to ogle time. and he has spared no other painted face in all the world but hers. delilah was younger than she, and delilah is dust. time hath loved nothing but this worthless painted face. i do not care that she is ugly, nor that she has painted her face, so that she only lure his secret from time. time dallies like a fool at her feet when he should be smiting cities. time never wearies of h

ystic mountain; and how that ancient dog was indeed god himself. 230 the acolyte before we enter upon the events of the great journey of frater p, during which for six years he voyaged over the face of the globe in quest of the mystic knowledge of all nations, it will be necessary here to recount, briefly though it may be, the circumstances which let up to his entering into communication with the order of a. a. born of an ancient family, but a few days after the fifty-sixth equinox before the equinox of the gods, he was reared and educated in the faith of christ as taught by one of the strictest sects of the many factions of the christian church, and scarcely had he learnt to lisp the simplest syllables of childhood than his martyrdom began. from infancy he struggled through the chill dark

equinox, when b, the 1 at this time p. was leading a hermit's life on a swiss glacier with one whom, though he knew it not at the time, was destined ever and anon to bring him wisdom from the great white brotherhood. this one we shall meet again under the initials d.a. 2 afterwards known as frater c.s. alchemist of note, introduced him to a mr. c (afterwards, as we shall see, frater v. n. of the order of the golden dawn. this meeting proved all-important, as will be set forth in the following chapter. through c, p. had for the time being laid aside von rosenroth, and was now deep in "the book of the 237 sacred magic of abra-melin the mage" a time of transition was at hand, a spiritual renaissance was about to take place, so little wonder is it that we find p. much like st. augustine lamen

thee without, and yet thou hast thy habitation within me, if only i desire thee and pant after thee. i went round the streets and squares of the city of this world seeking thee; and i found thee not, because in vain i sought without for him who was within myself" 238 the neophyte it was on november 18, 1898, that through the introduction of fra. v.n, and under his guidance p. entered the hermetic order of the golden dawn, and became a neophyte in the grade of 0= 0 in the outer. it may be of some interest to the reader, and also it may in some ways help to elucidate the present chapter, if a short account of the origin of this order is first entered upon. but it will be understood that the following historical sketch, as well as the accounts we are about to give of the rituals themselves, a

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

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teric use, for persons suffering from sciatica wore girdles of it, with a view to driving that malady away. the smoker and chewer, mr. mackenzie tells us, cut the skin into small squares, and converted them into spleuchain, or tobacco pouches, whilst the husbandman made thongs, which he used for the harness of his primitive plough. seal oil was also thought to possess medicinal virtues of no mean order, and, until quite recently, a course of oal-roin was a favourite, if not a never-failing, specific for all chest diseases. furthermore, it is asserted by martin("circa" 1695) that seal liver, pulverised and taken with aqua vitae, or red wine, is a good prescription for diarrhoetic disorders. seal oil was used for lighting purposes in the monasteries, as the skins were for clothing, and from

deration! the creature who accumulates the most extremely interesting and highly noble characteristics of a cover and of a man can but shrink with horror from the very idea of a vulgar coinage. only please send in a cheque for 1000 to the secretary of the s.p.t.b.p.2 as an anonymous gift, to be nevertheless published in the records of the daily and periodical press all over the world" it is a big order for a man who despises money. my correspondent seems to know the powers which rule the world: capital and publicity. alas! the 1 we believe the author of this story to be as mad as his characters- ed. 2 after a long and painful inquiry the present writer found out the society referred to by his correspondent. it is the society for the prevention of tailbiting of puppies, and stands in great

with the utmost care and caution. then, pointing to me a strong and broad cage, he ordered me to step in. it would be very tiresome and quite useless for me to express here my various thoughts and the miserable consternation into which i was thrown. i would not live those hours again for anything in the world, and had the devil been within my reach i should decidedly have given my soul to him in order that he should see me safely home. but no one came to my rescue, and, though most unwilling, i had to submit to my terrible fate. 360 when the cage, made of the strongest steel, was closed upon me, i found myself a prisoner in the most degrading state. i began to look around and to shake the bars of my grating, but in vain. the man-without-a-cover had gone. my next step was to inspect the pr

learned by heart the things which one ought to see in my box, but which one does not, i ignore. but you cannot possibly have seen them" i swore that i was no impostor. but he refused to listen to me, and called his two men. they came, and began verifying the measure he had taken of me "too long" said he, when it was completed "you have grown out of shape. we shall have to cut out and plane you in order that you should exactly fit my mighty box. however, as you pretend to have seen in it things which a cover cannot possibly see, i must give myself a day to think it over" i felt instantly relieved, and began to hope again "perhaps i shall not be cut out and planed after all" thought i; and smiled humorously upon the man. fool! i felt almost certain that a crueller punishment could not be con

countered. the destiny of man being precarious and unsettled, my soul was often wandering at large in its anxiety to provide for the future of the lofty thoughts of my late tormentor. i had banished all hatred and bitterness from my heart and forgiven my enemy. he had done me a great wrong, dragging me pitilessly away from the peaceful occupations of my life, cutting and planing my worthy form in order that i should fit his coffin. he had driven me to his ship, and was the cause of my present exile. two young kittens had placed all their hope in me, and i was failing to fill my paternal duty towards them. i was working at my great work, in fifty-two volumes, on the various elements composing the shell of the oyster, and i had almost completed my introduction, when i was thus deprived of my

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od (in detail) suited to his needs; just as a physician prescribes the medicine proper to each particular patient. 10. we further believe that the consummation of spiritual experience is reflected into the spheres of intellect and action as genius, so that by taking an ordinary man we can by training produce a master. this thesis requires proof: we hope to supply such proof by producing genius to order. 4 ii 1. there is no hope in physical life, since death of the individual, the race, and ultimately the planet, ends all. 2. there is no hope in reason, since it contradicts itself, and is in any case no more than a reflection upon the facts of physical life. 3. what hope there may be in investigation of the physical facts of nature on scientific lines is already actively sought after by a p

and beyond. among us are those who have experienced things of a nature so exalted that no words ever penned could even adumbrate them faintly. the communication of such knowledge, so far as it is at all possible, must be a personal thing; and we offer it with both hands. it is simple to write to the chancellor of the a. a. at the care of the publishers, 23 paternoster row, e.c; a neophyte of the order will be detailed to meet the inquirer. he will read to him the history of the order and explain the task of the probationer. for we give to each inquirer a year's study; mutual, so that he may decide whether we can indeed give that which he wishes, and so that we may know exactly what training is suitable for him. also because we are subtle of mind, many are offended. for we wished to test t

i hasten to offer to my friends. and lest the austerity of such a goddess be profaned by the least vestige of adornment i make haste to divest myself of whatever gold or jewellery of speech i may possess, to advance, my left breast bare, without timidity or rashness, into her temple, my hoped reward the lamb's skin of a clean heart, the badge of simple truthfulness and the apron of innocence. in order to keep this paper within limits, i may premise that the preparation and properties of "cannabis indica" can be studied in the proper pharmaceutical treatises, though, as this drug is more potent psychologically than physically, all strictly medical account of it, so far as i am aware, have been hitherto both meagre and misleading. deeper and clearer is the information to be gained from the

s drawn from their vision were true on other planes- as if a microscopist were to stand for parliament on the platform "votes for microbes- never noted possible sources of error, fallen foul of sense and science, dropped into oblivion and deserved contempt. i want to combine the methods, to check the old empirical mysticism by the precision of modern science. hashish at least gives proof of a new order of consciousness, and (it seems to me) it is this "prima facie" case that mystics have always needed to make out, and never have made out. but to-day i claim the hashish-phenomena as mental phenomena of the first importance; and i demand investigation. i assert- more or less "ex cathedra- that meditation will revolutionise our conception of the universe, just as the microscope has done. then

stimulant; they are happy nowhere else; they become as irritable as the cocaine-fiend, and render wretched the lives of those who are forced to come in contact with them. personally, i have never felt the bearing-rein of habit, though i have tried all the mental and physical poisons in turn. i smoke tobacco, the strongest tobacco, to excess, as i am told; yet a dozen times i have abandoned it, in order to see whether it had any hold upon me. it had none; i resigned it as cheerfully as a small boy resigns the tempting second half of his first cigar. after a meal (for the first day or two) my hands would go to my pockets from habit; finding nothing there, i would remember, laugh, and forget the subject at once. i think, therefore, that we may dismiss the alleged danger of acquiring the hashi

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urly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* on the instructions laid down in the first of these books_ book hb:yod, p. drew up a ritual "for the evocation unto visible appearance of typhon-seth" in which, by raising the sigil of typhon to the grade of 1= 10, he bewitched a certain refractory brother of the order, known as fra: d.p.a.l, who at this time was worrying fra: d.d.c.f. by legal proceedings. we, however, will omit this evocation, substituting in its place, as an example of such a working, the evocation of the great spirit taphthartharath by frater i.a. the ritual for the evocation unto visible appearance of the great spirit taphthartharath illustration on page 170 described: this is a linea

. the magus of the waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall trace over them with a magic sword: he shall place the furniture of the temple in order. the members shall be assembled and robed. the chief magus rises, holding the ibis wand by its black end, and proclaims "hekas, hekas este bebeloi!"3 fratres of the order of the rosy cross, we are this day assembled together for the purpose of evoking unto visible appearance the spirit taphthartharath. and before we can proceed further in an operation of so great danger, it is necessary that

is no like, whose dwelling is in heaven, and in every virtuous and god-fearing heart. o god the vast one_ thou are in all things. o nature, thou self from nothing: for what else shall i call thee! in myself i am nothing, in thee i am all self, and live in thy selfhood from nothing! live thou in me, and bring me unto that self which is in thee! amen [all rise_ a pause "magus of art" fratres of the order of the rosy cross, let us purify and consecrate this place as the hall of dual truth. magus of the waters, i command thee to perform the lesser banishing ritual of the pentagram,4 to consecrate the water of purification, 173 the wine, the oil, and the milk; and afterwards to purify the place of working with the consecrated water "magus of waters" mighty magus of art! all thy commands shall b

lohim tzebaoth, thoth, metatron, raphael, michael, beni elohim, tiriel [chief resumes her seat. the three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission to admit to the hall of dual truth this creature of sigils "magus of art" i, s.s.d.d, soror of the order of the golden dawn, theorica adepta minora of the order of the rose of ruby and the cross of gold "i.a" creature of sigils, impure and unconsecrate! thou canst not enter our magic circle "d.p.a.l" creature of sigils, i purify thee with water "ae.a" creature of sigils, i consecrate thee by fire [magus of art in a loud voice cries "seven times" the name of the spirit, vibrating strongly, and t

the occult wisdom and power. and i am about to invocate thee in the magical hour of tafrac, on this day, for that in this day and hour the great angel of kokab, raphael, reigneth_ beneath whose dominion art thou_ and i swear to thee, here in the hall of the twofold manifestation of truth, that, as liveth and ruleth for evermore the lord of the universe; that even as i and my companions are of the order of the rose of ruby and the cross of gold; that even as in us is the knowledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulf

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bed, while after the discovery of the murder the bed was found made as if no one had either lain in or even sat on it. the police took it as a proof that mrs. ridley had some connection with the murderer or murderers, and, after her maid's departure, had been preparing herself to go out. she was known to be a most tidy and cautious lady. had she obeyed an instinctive need of leaving everything in order? but let us turn to the bathroom. there also was a murdered body. carpenter, the footman, had been killed with the same or with a similar instrument. not without a severe conflict, however. how was it that his left hand held tightly hidden in its grasp a small piece of lace which was recognised as belonging to mrs. ridley? it had been torn from a handkerchief belonging to her. the strangenes

th of his own case, and he may, real "schafskopf" by mere asinism allow suspicious circumstances to pass unexplained which he could explain perfectly 292 well. how much more so, then, when the innocent is no more among the living_ or when, being alive, he stands in a blessed ignorance of the suspicions to which some unexplained circumstances have given birth "to the point, sir! one lives again in order to complete, or improve, an action which in a previous life has been left incomplete or inferior; and also to make a fresh attempt at mastering, in very similar circumstances, some powerful original tendency. it's fierce, but it's true. had you previously been a packer of canned meat, or a guard on the railroad, or a wall street man, there would have been in your life some incidents, causing

heer madness. madness. madness "and i will tell you something else. the man they have arrested has probably been a witness to the murder. he may have some secret longing for a period of suffering. he may want a cure for his soul; and that may be the reason why he does not do anything against the mountain of evidence which is slowly being heaped against him "i have just had to leave this letter in order to see that a couple of nice crisp cabbages do not during their ebullition throw too much water over the gas-stove. and as i return to you it occurs to me that you may know the great masterpiece of dostoievsky. i have only read it in the french 'crime et ch timent' they call it. well, there is a similar case in that terrible story. mikolka confesses to the 300 murder of the old female moneyl

t root of all abomination_ the whole machinery of inheritance, property, and all the labyrinth of law. we may more readily suppose that the buddha was (apparently at least) condemning incontinence. we know that buddha had abandoned his home; true, but nature has to be reckoned with. volition is no necessary condition of offence "i didn't mean to" is a poor excuse for an officer failing to obey an order. enough of this_ in any case a minor question; since even on the lowest moral grounds_ and we, i trust, soar higher_ the error in question may be resolved into a mixture of murder, theft, and intoxication (we consider the last under the fifth precept) the fourth precept. here we come to what in a way is the fundamental joke of these precepts. a command is not a lie, of course; possibly canno

se a minor question; since even on the lowest moral grounds_ and we, i trust, soar higher_ the error in question may be resolved into a mixture of murder, theft, and intoxication (we consider the last under the fifth precept) the fourth precept. here we come to what in a way is the fundamental joke of these precepts. a command is not a lie, of course; possibly cannot be; yet surely an allegorical order is one in essence, and i have no longer a shadow of a doubt that these so-called "precepts" are a species of savage practical joke. apart from this there can hardly be much doubt, when critical exegesis has done its damnedest on the logia of our lord, that buddha did at some time 307 commit himself to some statement"(something called) consciousness exists" is, said huxley, the irreducible mi

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e suffered through our exposures, having failed to frighten mr. aleister crowley, decided to assassinate him. their hired ruffians seem to have been knaves as clumsy as themselves, and brother aloysius suffered in his stead, escaping death by a miracle. if we do not extend our sympathy to mr. aleister crowley also, it is from a conviction that he has probably deserved anything that he may get. in order to cope with the constantly increasing budget of letters of inquiry and sympathy from every part of the world, we have moved into new premises at 124 victoria street, westminster, to which address all communications should be directed. callers will always be welcome, but it is advisable to make appointments by letter or telephone. 2 weh note: of the two different versions of this editorial f

dogma, so few the bread of experience. there! we had nothing to say, and we have said it very nicely. floreas* we must apologise for the necessity of holding over our edition of sir edward kelly's account of the forty-eight angelical keys, and other important articles. considerations of space were imperative* two days after the bound advance copies of this number were delivered by the printer, an order was made restraining publication, continued by mr. justice bucknill, and dissolved by the court of appeal. 1 notes of the semester mr. sheridan-bickers held a large meeting at cambridge in november, as successful as one would expect from the intellectual preeminence of our great university. we beg to extend our warmest sympathies to brother aloysius crowley. it seems possible that some gang

swindlers, fearing exposure, and having failed to frighten mr. aleister crowley, decided to assassinate him. their hired ruffians seem to have been knaves as clumsy as themselves, and brother aloysius suffered in his stead, escaping death by a miracle. if we do not extend our sympathy to mr. aleister crowley also, it is from a conviction that he has probably deserved anything that he may get. in order to cope with the constantly increasing budget of letters of inquiry and sympathy from every part of the world, we have moved into new premises at 124 victoria street, westminster, to which address all communications should be directed. callers will always be welcome, but it is advisable to make appointments by letter or telephone. 2 liber xiii vel graduum montis abiegni a syllabus of the ste

tters of inquiry and sympathy from every part of the world, we have moved into new premises at 124 victoria street, westminster, to which address all communications should be directed. callers will always be welcome, but it is advisable to make appointments by letter or telephone. 2 liber xiii vel graduum montis abiegni a syllabus of the steps upon the path a. a. publication in class d. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant land? 52. there was also a humming-bird that spake unto the horned cerastes, and prayed him

on to the circle representing tipheret. extending vertically upward from the circle of hod is part of the path of mem, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus major. the path breaks at top without closure. the ringed circle representing netzach has "no ritual" arched between its rings at the bottom and the following words written inside "devotion to the order bhakti yoga control of action philosophus. liber dcccxiii the cutting of the magic wand" extending at an angle from the circle of netzach to the left is the path of nun, with these words "mahasatipatthana etc" this path is interrupted by the right horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of netzach is part

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n, and the month of may 1903 once again found him amongst the fastnesses of the north in the house he had bought in which to carry out the sacred operation of abramelin. at this point of our history, in a prefatory note to one of frater p.'s note-books, we hind him recapitulating, in the following words, the events of the last four years: in the year 1899 i came to c. house, and put everything in order with the object of carrying out the operation of abramelin the mage. i had studied ceremonial magic, and had obtained very remarkable success. my gods were those of egypt, interpreted on lines closely akin to those of greece. in philosophy i was a realist of the qabalistic school. in 1900 i left england for mexico, and later the far east, ceylon, india, burma, baltistan, egypt and france. it

might mean salvation to one man, inducing in the lecherous a speedy concentration, it might be the greatest 284 "shiva sanhita" chap. v, 155. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian angel- adonai. 287 equilibrium, silence, supreme attainment, zero. 288 as for women they are considered beyond the possibility of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu speaks of "the gliding of the soul through ten thousand millions of wombs" and if a man steal grain in the husk, he shall be born a rat; if honey, a great stinging gnat; if milk, a crow; if woven flax, a frog; if a cow, a lizard; if a horse, a tiger; if roots or fruit, an ape; if a woma

s of pure amethyst, flowing behind him like a mighty river; his armour was of living gold, burnished with lightning even to the greaves and the armed feet of him; he radiated an intolerable splendour of gold and he bore the sword and balance of justice. mighty and golden were his wide-flashing wings! terrible in his might, he bowed low before the great white spirit, and proceeded to carry out the order. for five and twenty years he toiled at the so easy task; then, flinging down his weapons in a rage, he returned before the face of his master and, trembling with passion, cast himself down in wrath and despair "pah" said the great white spirit with a smile "i might have known better than to employ a low material creature like yourself. send graphiel to me" the angry bartzabel, foaming with

when it was enjoined upon him, to the latest deed of impropriety he had committed- all his existence fled before him like lighting in those burning emblems. things utterly forgotten- things at 262 the time of their first presence considered trivial acts- as small as the cutting of a willow wand, all fled by his sense in arrow-flight; yet he remembered them as real incidents, and recognized their order in his existence. this phenomenon is one of the most striking exhibitions of the state in which the higher hasheesh exaltation really exists. it is a partial sundering, for the time, of those ties which unite soul and body. that spirit should ever loose the traces of a single impression is impossible. in the morning he awoke at the usual time; but, his temperament being perhaps more sensitiv

nformation which now gushes from his pips, his pearls will indeed be from the land of gophir, and must i am afraid be trampled by us with other flash fudge parisian ware back into the gutter whence they came, the gutter of phylogenic-ontogeny. there was no other joseph or josephina aboard, no "helpmeet" worthy of him, all potiphar's wives- by the way, a second joseph would have been rather a tall order for either mrs. potiphar or ernst haeckel- so the great and only 332 one was intensely bored as he had to restrict himself to his own society. and the more he restricted himself the more bored he became, and the more bored he became the more boorish did he grow, and the ruder did he become to his fellow passengers, who evidently had not sufficient "rationalism" to believe that erasmus darwin

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e men? that is thy question, warrior sir palamede the saracen! 11 iv now, with two score of men in life and one fair babe, sir palamede resolves one last heroic strife, attempts forlorn a desperate deed. at dead of night, a moonless night, a night of winter storm, they sail in dancing dragons to the fight with man and sea, with ghoul and gale. whom god shall spare, ride, ride (so springs the iron order. let him fly on honour's steed with honour's wings to warn the king, lest honour die! then to the fury of the blast their fury adds a dreadful sting: the fatal die is surely cast. to save the king- to save the king! hail! horror of the midnight surge! the storms of death, the lashing gust, the doubtful gleam of swords that urge hot laughter with high-leaping lust! 12 though one by one the he

rein? 16 who is the naked man that spurs a charger into camelot, his face like christ's? what glory stirs the air around him, do ye wot? sir arthur arms him, makes array of seven times ten thousand men, and bids them follow and obey sir palamede the saracen. 17 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune's whirling-wheel, there comes a dwarf to arthur's hall, all cased in damnascen d steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the dw

; for that i figure unto men the story of my proper quest as thine, first eastern in the west, sir palamede the saracen! 113 george raffalovich's forthcoming works_ the history of a soul" edition strictly limited_ the deuce and all. a collection of short stories_ ready shortly. through the equinox and all booksellers_ mr. neuburg's new volume of poems""imperial "16"mo, pp" 200 "ready immediately. order through" the equinox "or of""any bookseller" the triumph of pan. poems by victor b. neuburg. this volume, containing many poems- nearly all of them hitherto unpublished- besides the triumph of pan, includes the romance of olivia vane. the first edition will be limited to two hundred and fifty copies: two hundred and twenty on ordinary paper, whereof less than two hundred are for sale; and th

ALEISTER CROWLEY EQUINOX EQ I 4

oo- without paying our costs* a word as to the sanctity of obligations seems necessary here. some of my brother masons (for example) have heard imperfectly and judged hastily. but if we apply our tools to our morals with patience and skill, we shall cure any defects in the building. let me explain the situation carefully and clearly (1) mathers and dr. wynn westcott were the apparent heads of the order calling itself rosicrucian (2) this order seriously claimed direct descent, and transmitted authority, from the original fratres r.c (3) it was founded on secret documents in he custody of dr. wynn westcott, on whose honour and integrity we relied (4) mathers and westcott claimed to be working under one or more secret chiefs of the grade of 8= 3 (5) it was then to those chiefs that i and oth

lf rosicrucian (2) this order seriously claimed direct descent, and transmitted authority, from the original fratres r.c (3) it was founded on secret documents in he custody of dr. wynn westcott, on whose honour and integrity we relied (4) mathers and westcott claimed to be working under one or more secret chiefs of the grade of 8= 3 (5) it was then to those chiefs that i and other members of the order were pledged (6) when the "rebellion" took place in 1900, i thought mathers a wolf, and westcott a sheep; but, recognizing truth in the knowledge issued by the order, maintained my allegiance to the secret chiefs 8= 3 (7) in 1904 i was ordered directly and definitely by a person who proved himself to be the messenger of a 4 secret chief 8= 3 to publish the knowledge and rituals of the order(

ere pledged (6) when the "rebellion" took place in 1900, i thought mathers a wolf, and westcott a sheep; but, recognizing truth in the knowledge issued by the order, maintained my allegiance to the secret chiefs 8= 3 (7) in 1904 i was ordered directly and definitely by a person who proved himself to be the messenger of a 4 secret chief 8= 3 to publish the knowledge and rituals of the order("a) in order to destroy the value of that knowledge, so that the new knowledge to be revealed by himself might have room to grow("b) in order to stop the frauds of mathers, which were a disgrace to arcane science. the secrecy of his rituals, and of the mss. in the custody of dr. wynn westcott, was essential to the carrying on of these frauds (8) i was unable to comply with these orders until i had found

n order to stop the frauds of mathers, which were a disgrace to arcane science. the secrecy of his rituals, and of the mss. in the custody of dr. wynn westcott, was essential to the carrying on of these frauds (8) i was unable to comply with these orders until i had found a person competent to edit the enormous mass of papers. i showed my hand to some extent, however, in various references to the order in my books. and now the task is accomplished (9) my defence against the accusation of having revealed secrets entrusted to me is then threefold("a) secrets cannot be revealed. or even communicated from one person to another("b) one is not bound by an oath taken to any person who is a swindler trading upon the sanctity of one's oath to carry on his frauds. especially is this the case when th

thers, but to the secret chiefs, by whose direct orders i caused the rituals to be published. i wish expressly to dissociate from my strictures on 5 mathers brother wynn westcott his colleague; for i have heard and believe nothing which would lead me to doubt his uprightness and integrity. but i warn him in public, as i have (vainly) warned him in private, that by retaining the cipher mss. of the order, and preserving silence on the subject, he makes himself an accomplice in, or at least an accessory to, the frauds of his colleague. and i ask him in public, as i have (vainly) asked him in private, to deposit the mss. with the trustees of the british museum with an account of how they came into his possession; or, if they are no longer in his possession, to state publicly how he first obtai

ALEISTER CROWLEY EQUINOX EQ I 6 2

to any student who wishes to make himself acquainted with the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans are given in the plates. among other authors both eliphas levi and christian mention the "key of solomon" as a work of high authority, and the former especially refers to it repeatedly- wants supplied. new publications supplied to order "out of print books sought for and reported" visitors to london who are interested should make a point of calling- frank hollings, 7 great turnstile, holborn, w.c. near to chancery lane, the inns of court, and first avenue hotels. a green garland by v. b. neuburg- green paper cover 2s. 6d. net "as far as the verse is concerned there is in this volume something more than mere promise; the per

ALEISTER CROWLEY EQUINOX EQ I 6

t none be condemned without confession. let me urge you to make peace with god and man. laylah. peace, peace! when there is no peace. bishop. there spoke a lost soul. confess, my dear daughter. break the bonds of satan at the last. laylah["straining at her handcuffs. they hold fast. bishop. we are not moved by insult from our most merciful purpose. summon the executioners["a" clerk "goes with the order. enter torturers with their implements. also a physician" laylah. your steel against my will. it is a fair bout. bishop. apply the thumbscrews["the torturers bind" laylah "and apply the torture["to g. m. of st john] my cook is a great knave, you must know. i bade him prepare me a pasty of quails toward to-night, and the varlet swears there are no quails on the market. now this morning riding

essing. absolvo te["the executioner thrusts his torch into the pyre. the" 105 "flames spring up. at this moment the wind suddenly rises in a fury, and the sky darkens. there is no light but the flicker of the straw["all present are alarmed; many cry out" bishop. witchcraft["he cowers on his throne["the people move confusedly about, some trying to escape, others to get better places" k. of j. keep order, guards["the guards restore order after a struggle" urchin. o do lift me up, uncle isaac! isaac. what do you want to see a witch burnt for, boy["he takes the boy on his shoulder" urchin. o, it's jolly! isaac. well then, you're a fool for your pains. this woman isn't a witch at all. but she was a better and braver soldier than any of their knights, so when they caught her at last- there you a

he martyrdom. and all the time i only want you "but you're not only edgar rolles "and when i return, be more than ida pendragon. keep a stout heart, wench" so, with a thousand tear and kisses, they parted. she would not come to see him off; her self-command was weakened alike by her new love and by the terrible ordeal that she had undergone. her mind remembered nothing of it- such is the merciful order of things; but her soul, beaten with rods, was sore. so edgar rolles went to england to his martyrdom, with a lock of her hair in his pocket-book; and he turned martyrdom to battle, and battle to victory. kingdoms have been won for an eyelash, before now. 134 iii the black hour "disgusting" said ida pendragon. she was at the luxembourg gallery, regarding a too faithful portrait of an orator

shall not know where i hide the paper with the number on it: i must hide it somewhere where he cannot see" so instead of slipping it into one of the hundreds of books on the shelves, the hid it behind my back "i.e" on the mantlepiece, where it was duly found! i must tell just one other story to the point. it throws possibly some light on one or two of the "miracles" which blavatzsky performed in order to disgust the more foolish of her followers. in june 1906 i was at margate (god help me, and asked my friend j_ to lend me his copy of abramelin "sorry" said he "i lent it to so-and-so, and it has not been returned" he forgot this conversation: i remembered it. staying at his house six months later, i was alone one morning and found the book, which he "knew for a fact" to be in london sixty

re some doubtless who are narrow-minded, but here, and still more prominently in america, there are broad-minded clergy who will welcome the unsealing. the freemasons too in their higher grades, which have more or less reached us through the rosicrucians, have very strong allusions to the apocalypse, and may profit by it, and this refers to several systems practised throughout the world. thus the order of heredom (harodim) rosy cross, which has an unchanged ritual from 1740, at least, draws upon dionysius the areopagite, a disciple of st paul, and it has also a rhythmetical description of the new jerusalem. again, two entire degrees of the scottish rite of 33 degree are drawn from the apocalypse, and certainly entered the rite before 1758, and seem as if they were drawn bodily from the ros

ALEX SANDERS THE KING OF THE WITCHES

en the pain was at its peak. she tormented her brother in every way she knew: she asked him to sing hymns, christian hymns that reviled his witch god; she screamed that she was dying if he left her for more than a few minutes; and she tried to blame her suffering on his belief in witchcraft. aching with tension and fatigue, he would crawl under his blanket at night and fight his desire to sleepin order to invoke his god and beg for forgiveness that he knew he did not deserve. do as you will to me, he prayed, but spare joan. as her agony increased in the days that followed, joan would cry out to her brother to help her 'you're alwayssaying you have powers. why won't you use them to ease my pain' he would lay his hands on her forehead, protesting that it was hopeless since she did not believ

u will lose friends, you will lose everything before you gain the reward of the work you have undertaken' there was a tremor in the air and then nothing. the spell was broken. exhausted but elated, alex tried not to be disappointed with the cryptic message; it did not offer much comfort, but he felt that his god must have forgiven him. he put away the regalia and restored the room to its everyday order. once he had recovered from the ordeal, he devoted his leisure to searching for other witches without revealing his own membership. one evening, watching a television feature programme at a friend's house, he heard a girl who claimed to be a witch, say 'and then i raise my athame to bring the cone of power' itwas like a thunderbolt to alex; those were the words from the book of shadows. did

f he had bothered to use his powers of clairvoyance, he might have glimpsed trouble ahead. an item in a local newspaper about two young men who were planning an experiment in mysticism prompted alex to write to them asking ifhe could help. their reply sent him hurrying to meet them at a rendezvous in wilmslow,cheshire, near which one had a week-end cottage. they were planning to practise magic in order to raise the devil. since alex, as a witch, did not consider the devil an evil figure, but a little god or assistant angel, he was glad to take. part. when they had perfected their arrangements for the purification and setting out of the room, they invited alex to spend the evening with them at the cottage. alex took no part in the drawing ofthe circle; this was to be their experiment and he

ribed the ornate white robes that paul would want, on which alex had already stitched hundreds of pearls, and the scarlet velvet stole-both part of the three-hour-iong ritual which dated back to the books of the dead of the egyptian pharaohs 'but that isn't like the ceremony you performed tonight. it lasted only an hour or so' paul said.alex ha to tell him that in his case two initiations were in order, the first being egyptian form, which lasts for all time, the.second being the normal first-grade initiation 'isn't the witches' initiation binding, then' paul asked. alex told him that whereas a witch can be cursed by his elder and banishedfrom the coven, no one on earth has the authority or power to banish one who has taken the egyptian form of oath. in spite of his being chosen by the pow

ourhood again. maxine returned to her mother of her own free will one morning. she had awoken to see, on the bedroom wall, a sword pointing downwards, a symbol of death. it vanished almost 'immediately but not before she had resolved to be by her mother until her death. it came four days later, and while maxine's little sister went to live with relatives, maxine tried to put the family affairs in order. her efforts were not helped by neighbours who, having heard ofthe girl's allegiance to witchcraft, slandered. her in the street and threw bricks through her window. newspapers printed reports of the 'persecution, and the following week maxine wasdismissed 90 from the garage where she worked. the manager apologized; if it had been left to him, he would have let maxine wqrship as she liked, b

ALEXANDRIAN BOOK OF SHADOWS OCCULT

f this be so. 153. and if for any reason this be undesireable, it can easily be avoided by both persons from the outset firmly resolving in their minds to be as brother and sister or parent and child. 154. and it is for this reason that a man may be taught only by a woman and a woman by a man, and women and women should not attempt these practices together. so be it ordained. 155. punishment 156. order and discipline must be kept. 157. a high priestess or a high priest may, and should, punish all faults. 158. to this end all the craft must receive correction willingly. 159. all properly prepared, the culprit kneeling should be told his fault and his sentence pronounced. 160. punishment should be followed by something amusing. the culprit must acknowledge the justice of the punishment by ki

out of your body as if through a narrow opening, and find yourself standing beside your tutor, looking at the body on the couch. strive to communicate with your tutor first; if they have the sight they will probably see you. go not far afield at first, and 'tis better to have one who is used to leaving the body with you. a note: when, having succeeded in leaving the body, you desire to return, in order to cause the spirit body and the material body to coincide, think of your feet. this will cause the return to take place. notes l published in janet and stewart farrar's the witches' way, from gbg's text b/c bos. the working tools there are no magical supply shops, so unless you are lucky enough to be given or sold tools, a poor witch must extemporise. but when made you should be able to bor

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

upon it as the result of an outside deity pouring his energy and wisdom upon a waiting world, but rather as something which is latent within that world itself, that lies hidden at the heart of the atom of chemistry, within the heart of man himself, within the planet, and within the solar system. it is that something which drives all on toward the goal, and is the force which is gradually bringing order out of chaos; ultimate perfection out of temporary imperfection; good out of seeming evil; and out of darkness and disaster that which we shall some day recognise as beautiful, right, and true. it is all that we have visioned and conceived of in our highest and best moments. evolution has also been defined as "cyclic development" and this definition brings me to a thought which i am very anx

on, if we so choose, or the power to grow and to adapt the unit to its environment through the rejection of certain factors and the acceptance of others. it shows itself in man as free will, or the power to choose, and in the- 7- the consciousness of the atom copyright 1998 lucis trust spiritual man it can be seen as the tendency to sacrifice, for a man then chooses a particular line of action in order to benefit the group 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

essor soddy, in one of his latest books, has pointed out that in the atom is to be seen an entire solar system, the central sun can be recognised, with the planets pursuing their orbital paths around it. it would be apparent to each of us that when this definition of the atom is contemplated and studied an entirely new concept of substance comes before us. dogmatic assertions are therefore out of order, for it is realised that perhaps the next discovery may reveal to us the fact that the- 11- the consciousness of the atom copyright 1998 lucis trust electrons themselves may be worlds within worlds. an interesting speculation along these lines is to be found in a book by one of our scientific thinkers in which he suggests that we might be able to divide and subdivide the electron itself into

tron itself into what he calls "psychons" and thus be led into realms which are not now considered physical. that may be only a dream, but the thing that i am seeking to impress upon my mind and yours is that we scarcely know where we stand in scientific thought, any more than we know where we stand in the religious and economic world. everything is passing through a period of transition; the old order changeth; the old way of looking at things is proving false or inadequate; the old expressions of thought seem futile. all that the wise man can do just now is to reserve his opinion, ascertain for himself what appeals to him as truth, and endeavour then to synthesise that particular aspect of universal truth with that aspect which has been accepted by his brother. the atom, then can be pred

which atoms of hydrogen combine with those of other elements, forming the most diverse substances. do you mean to say that they do this without intelligence? atoms in harmonious and useful relation assume beautiful or interesting shapes and colours, or give forth a pleasant perfume, as if expressing their satisfaction..gathered together in certain forms, the atoms constitute animals of the lower order. finally they combine in man, who represents the total intelligence of all the atoms "but where does this intelligence come from originally" asked the interviewer "from some power greater than ourselves" edison answered "do you believe, then, in an intelligent creator, a personal god "certainly. the existence of such a god can, to my mind, be proved from chemistry" in the long interview quot

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

r a theory evolved by one student and presented for the consideration of fellow students. to each it is offered for whatever of inner response it may evoke, for whatever of inspiration and of light it may bring. in these days of the shattering of the old form and the building of the new, adaptability is needed. we must avert the danger of crystallisation through pliability and expansion. the "old order changeth" but primarily it is a change of dimension and of aspect, and not of material or of foundation. the fundamentals have always been true. to each generation is given the part of conserving the essential features of the old and beloved form, but also of wisely expanding and enriching it. each cycle must add the gain of further research and scientific endeavour, and subtract that which

due consideration of the meaning involved. take, for instance, the word first mentioned. many are the definitions, and many are the explanations to be found as to its scope, the preparatory steps, the work to be done between initiations, and its result and effects. one thing before all else is apparent to the most superficial student, and that is, that the magnitude of the subject is such that in order to deal with it adequately one should be able to write from the viewpoint of an initiate; when this is not the case, anything that is said may be reasonable, logical, interesting, or suggestive, but not conclusive. the word initiation comes from two latin words, in, into; and ire, to go; therefore, the making of a beginning, or the entrance into something. it posits, in its widest sense, in

s of men. but in- 21- initiation, human and solar copyright 1998 lucis trust the middle of the fourth root-race, the atlantean, an event occurred which necessitated a change, or innovation in the hierarchical method. certain of its members were called away to higher work elsewhere in the solar system, and this brought in, through necessity, a number of highly evolved units of the human family. in order to enable others to take their place, the lesser members of the hierarchy were all moved up a step, leaving vacancies among the minor posts. therefore three things were decided upon in the council chamber of the lord of the world. 1. to close the door through which animal men passed into the human kingdom, permitting for a time no more monads on the higher plane to appropriate bodies. this r

uropean history. always have these men and women been agents for the carrying out of race purpose, for the bringing about of group conditions, and for the furthering of the evolution of humanity. sometimes they have appeared as beneficent forces, bringing peace and contentment with them. more often have they come as agents of destruction, breaking up the old forms of religion and of government in order that the life within the rapidly crystallising form might be set free and build for itself a newer and a better vehicle. much that is stated here is already well known, and has already been given out in the different occult books. yet in the wise and careful enunciation of collected facts, and their correlation with that which may be new to some students, comes an eventual synthetic grasp of

is rather a small, spare man, with pointed black beard, and smooth black hair, and does not take as many pupils as do the masters previously mentioned. he is at present handling the majority of the third ray pupils in- 34- initiation, human and solar copyright 1998 lucis trust the occident in conjunction with the master hilarion. the master r. is upon the seventh ray, that of ceremonial magic or order, and he works largely through esoteric ritual and ceremonial, being vitally interested in the effects, hitherto unrecognised, of the ceremonial of the freemasons, of the various fraternities and of the churches everywhere. he is called in the lodge, usually "the count" and in america and europe acts practically as the general manager for the carrying out of the plans of the executive council

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

for conditions as they are seen to exist. arguing as men do at present from the basis of the known and the demonstrated and leaving untouched and unaccounted for, those deep-seated causes which must be presumed to be producing the seen and known, all solutions as yet fail and will continue to fail in their objective. d. that all attempts to formulate in words that which must be felt and lived in order to be truly comprehended must necessarily prove distressingly inadequate. all that can be said will be after all but the partial statements of the great veiled truth, and must be offered to the reader and student as simply providing a working hypothesis, and a suggestive explanation. to the open-minded student and the man who keeps the recollection in his mind that the truth is- 5- a treatis

se are known under the names of lords of the rays. the names of the rays are ray i..ray of will or power..1st aspect ray ii..r. ay of love-wisdom..2nd aspect ray iii..ray of active intelligence 3rd aspect these are the major rays. ray iv..ray of harmony, beauty and art. ray v..ray of concrete knowledge or science. ray v..ray of devotion or of abstract idealism. ray vii..ray of ceremonial magic or order. ii. there is a basic law called the law of periodicity. 1. this law governs all manifestation, whether it is the manifestation of a solar logos through the medium of a solar system, or the manifestation of a human being through the medium of a form. this law controls likewise in all the kingdoms of nature. 2. there are certain other laws in the system which are linked with this one; some of

ng-ground, the meeting place for fire. this time a cosmic note is heard beneath the sound systemic. the fire within, the fire without, meet with the fire ascending. the guardians of the cosmic fire, the devas of fohatic heat, watched o'er the forms that formless stood, waiting a point in time. the builders of a lesser grade, devas who work with matter, wrought at the forms. they stood in fourfold order. upon the threefold levels in empty silence stood the forms. they vibrated, they responded to the key, yet useless stood and uninhabited "aum" said the mighty one "let the waters too bring forth" the builders of the watery sphere, the denizens of moisture, produced the forms that move within the kingdom of varuna. they grew and multiplied. in constant flux they swayed. each ebb of cosmic mot

e lesser four were peopling the land, the lords of dark intent arose. they said "not so shall go the force. the forms and rupas of the third and fourth, within the corresponding fifth, approach too close the archetype. the work is far too good" they constructed other forms. they called for cosmic fire. the seven deep pits of hell belched forth the animating shades. the incoming seventh reduced to order all the forms, the white, the dark, the red, and shaded brown. the period of destruction extended far on either hand. the work was sadly marred. the chohans of the highest plane gazed in silence on the work. the asuras and the chaitans, the sons of cosmic evil, and the rishis of the darkest constellations, gathered their lesser hosts, the darkest spawn of hell. they darkened all the space* f

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 not cognisable. it persists only when the other two fires are associated, and it does not persist apart from substance itself. let us now briefly recognise certain facts regarding fire in matter and let us take them in order, leaving time to elucidate their significance. first we might say that the internal fire being both latent and active, shows itself as the synthesis of the acknowledged fires of the system, and demonstrates, for instance, as solar radiation and inner planetary combustion. this subject has been somewhat covered by science, and is hidden in the mystery of physical plane electricity, which is a

ALICE A BAILEY05 THE LIGHT OF THE SOUL

of the soul copyright 1998 lucis trust 1. those thought forms which he constructs himself, which have an evanescent life and which are dependent upon the quality of his desires; being therefore neither good nor evil, low nor high, can be vitalized by low tendencies or idealistic aspirations, with all the intermediate stages to be found between these extremes. the aspirant has to guard himself in order that he may not mistake these for reality. an illustration might well be given here, in respect to the facility with which people judge they have seen one of the brothers (or masters of the wisdom, whereas all they have perceived is a thought form of one of them; the wish being father to the thought they are the victim of that form of incorrect perception called by patanjali, fancy. 2. those

o line with the nature and will of the inner spiritual man; 4. the sleep of the ordinary medium, wherein the etheric body is partially extruded from the physical body, and is likewise separated from the astral body, bringing in a condition of very real danger; 5. samadhi, or the sleep of the yogi, the result of the conscious scientific withdrawal of the real man from his lower threefold sheath in order to work on high levels, preparatory to some active service upon the lower; 6. the sleep of the nirmanakayas, which is a condition of such intense spiritual concentration and focussing in the spiritual or atmic body that the outward going consciousness is withdrawn not only from the three planes of human endeavor but likewise from the two lower expressions of the spiritual triad. for purposes

rvice and in group endeavour. 13. tireless endeavour is the constant effort to restrain the modifications of the mind. this is one of the most difficult sutras to translate so as to give its real significance. the idea involved is that of the constant effort made by the spiritual man to restrain the modifications or the fluctuations of the mind and to control the lower psychic versatile nature in order fully to express his own spiritual nature. thus, and only thus, can the spiritual man live the life of the soul each day upon the physical plane. charles johnston in his translation seeks to give this meaning in the words "the right use of the will is the steady effort to stand in spiritual being" the idea involved is that of applying to the mind (regarded as a sixth sense) the same restrain

has to be achieved with respect to heaven. it is realized as enjoyed by the lower self, and by the man when bereft only of his physical body, prior to passing out of the astral body on to the mental plane. 2. devachan, that state of consciousness upon the mental plane into which the soul passes when deprived of its astral body and functioning in, or limited by, its mental body. it is of a higher order than the ordinary heaven and the bliss enjoyed is more mental than we ordinarily understand by the word, yet nevertheless it is still within the lower world of form and will be transcended when non-attachment is known. 3. nirvana, that condition into which the adept passes when the three lower worlds are no longer "attached" to him through his inclinations or karma, and which he experiences

re no longer "attached" to him through his inclinations or karma, and which he experiences after he has: a. taken certain initiations, b. freed himself from the three worlds- 22- the light of the soul copyright 1998 lucis trust c. organized his christ body. strictly speaking those adepts who have achieved non-attachment but who have chosen to sacrifice themselves and abide with the sons of men in order to serve and help them are not technically nirvanis. they are lords of compassion pledged to "suffer" with, and to be governed by, certain conditions analogous to (though not identical with) the conditions governing men who are still attached to the world of form. 16. the consummation of this non-attachment results in an exact knowledge of the spiritual man when liberated from the qualities

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

on-profit organization owned by the lucis trust. no royalties are paid on this book. this title is also available in a clothbound edition this title is also available in dutch, french, german, greek,italian, spanish. chapter one introductory thoughts "the scientific method apart from a narrowly agnostic and pragmatist point of view is therefore by itself incomplete and insufficient: it demands in order to make contact with reality the complement of some metaphysic or other- 1- copyright 1998 lucis trust joseph mar chal, s.j. the present widespread interest in the subject of meditation is an evidence of a world need which requires clear understanding. where we find a popular trend in any particular direction, which is one-pointed and steady, it may be safe to assume that out of it will emer

potential greatness by the achievements of the best among us; these great ones are not "freak" products of divine caprice or of blind evolutionary urge, but are themselves the guarantee of the ultimate achievement of the whole. irving babbitt remarks, that there is a something in man's nature "that sets him apart simply as man, from other animals, and that something cicero defines as a 'sense of order and decorum and measure in deeds and words."9(9) babbitt adds (and this is the point to note) that "the world would have been a better place if more persons had made sure they were human before setting out to be superhuman."10(10) there is, perhaps, an intermediate stage wherein we function as men, sustain our human relations, and discharge our just obligations, thus fulfilling our temporary

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

ation deals primarily with memory training, with the impartation of so-called facts, and with giving the student a little information on a vast number of unrelated subjects. the literal meaning of the word, however, is "to lead out of" or "to draw out" and this is most instructive. the thought latent in this idea is that we should draw out the inherent instincts and potentialities of the child in order to lead him out of one state of consciousness into another and wider one. in this way we lead children, for instance, who are simply conscious of being alive, into a state of self-consciousness; they become aware of themselves and of their group relationships; they are taught to develop powers and capacities, especially through vocational training, in order that they may be economically inde

dren, for instance, who are simply conscious of being alive, into a state of self-consciousness; they become aware of themselves and of their group relationships; they are taught to develop powers and capacities, especially through vocational training, in order that they may be economically independent, and thus self-supporting members of society. we exploit their instinct of self-preservation in order to lead them on along the path of knowledge. could it be said that we begin with the utilization of their instinctive apparatus to lead them on to the way of the intellect? perhaps this may be true, but i question whether, having brought them thus far we carry on the good work and teach them the real meaning of intellection as a training whereby the intuition is released. we teach them to ut

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

o this book. they are: 1. those open minded investigators who are willing to accept its fundamentals as a working hypothesis until these are demonstrated to be erroneous. they will be frankly agnostic, but willing temporarily, in their search for truth, to try out the methods and follow the suggestions laid down for their consideration. 2. aspirants and disciples. they will study this treatise in order to understand themselves better and because they seek to help their brother man. they will not accept its dicta blindly but will experiment, check and corroborate with care the stages and steps laid down for them in this section of the teachings of the ageless wisdom. 3. initiates. these persons will arrive at a meaning which will not be apparent to those in the first group and which will on

n and trial. no true investigator of the ageless wisdom is asked to give blind adherence to any presentation of truth; he is asked, however, to have an open mind and seriously to weigh and consider the theories and ideals, the laws and the truths which have guided so many out of darkness into the light of knowledge and experience. the postulates might be enumerated as follows and are given in the order of their importance. i. first, that there exists in our manifested universe the expression of an energy or life which is the responsible cause of the diverse forms and the vast hierarchy of sentient beings who compose the sum total of all that is. this is the so-called hylozoistic theory, though the term but serves to confuse. this great life is the basis of monism, and all enlightened men a

of the forms of any kingdom in nature- 8- a treatise on white magic copyright 1998 lucis trust 2. laws. a law presupposes a superior being who, gifted with purpose, and aided by intelligence, is so coordinating his forces that a plan is being sequentially and steadily matured. through a clear knowledge of the goal, that entity sets in activity those steps and stages which when carried forward in order will bring the plan to perfection. the word "law, as usually understood, conveys the idea of subjection to an activity which is recognised as inexorable and undeviating, but which is not understood by the one who is subjected to it; it involves, from one standpoint, the attitude of the submersed unit in the group impulse and the inability of that unit to change the impulse or evade the issue

uces a psychic centre which we call the soul of man. this psychic centre is a force centre, and the force of which it is the custodian or which it- 9- a treatise on white magic copyright 1998 lucis trust demonstrates, brings into play a responsiveness and an awareness which is that of the soul of the planetary life, a group consciousness which brings with it faculties and knowledge of a different order than that in the animal soul. these supersede eventually the powers of the animal soul which limit, distort, and imprison, and give man a range of contacts and a knowledge which is infallible, free from error, and which admits him to "the freedom of the heavens. the effect of the free play of the soul of man serves to demonstrate the fallibility and relative uselessness of the powers of the

ll of experience and of growth. this should be remembered by all of you who are workers when you are seeking to help others to live rightly. are they on the ebb or are they being subjected to the flow of the soul energy? are they passing through a period of temporary quiescence, preparatory to greater impulse and effort, so that the work to be done must be that of strengthening and stabilising in order to enable them to "stand in spiritual being, or are they being subjected to a cyclic inflow of forces? in this case the worker must seek to aid in the direction and utilisation of the energy which (if misdirected) will eventuate in wrecked lives but which when wisely utilised will produce a full and fruitful service. the above thoughts can also be applied by the student of humanity to the gr

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

to think that the plan is to train aspirants to be sensitive to the vibration of a master or to the hierarchy. that is but incidental and of minor importance. it is for the purpose of training aspirants so that group awareness may be developed that these books have been written. recognise clearly that you personally do not count, but that the group most surely does. teaching is not given only in order to train you or to provide you with opportunity. all life is opportunity, and individual reaction to opportunity is one of the factors which indicate soul growth. for this, the training school of the world itself suffices. there should be in all impartation of truth no imposition of authority. aspirants must be left free to avail themselves of the teaching or not, and spiritual work must go

run hither and thither after this individual or that, or this piece of work or that, and, working with lack of intelligent co-ordination, achieve nothing and no group results. but united group effort would eventuate in an inspired reorganisation of the entire world, and the elimination of hindrances; there would be the making of real sacrifices and the giving up of personal wishes and desires in order that group purposes may be served- 5- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust above all, there must be the elimination of fear. with this i have dealt at length in a treatise on white magic, and have given likewise certain rules and formulas for its control. how many who have read the teaching profited by the information imparted? will you not

ternal destiny and of his power to be self-assertive comes up for solution. these questions we shall seek to answer as we proceed- 12- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust some of the points which i may seek to make clear will not be capable of substantiation and cannot be proved by you. these it would be wise to accept as working hypotheses, in order to understand that whereof i seek to speak. some of the points i may make you may find yourself capable of checking up in your own life experience, and they will call forth from you a recognition coming from your concrete mind; or they may produce in you a reaction of the intensest conviction, emanating from your intuitively aware self. in any case, read slowly; apply the laws of analogy and

rays. there are ten "planets of expression (to use the term employed by the ancient rishis, and only seven ray lives are regarded as the builders of the system. the great mystery, which is finally revealed in the higher initiations, is the relation of a ray to a planet. therefore seek not full information at this time. the influence of this sixth lord is now passing out. 7. the lord of ceremonial order or magic is now coming into power and is slowly but surely making his pressure felt. his influence is most potent upon the physical plane, for there is a close numerical interrelation between (for instance) the lord of the seventh ray and the seventh plane, the physical, just as the seventh root race will see complete conformity to and a perfect expression of law and order. this ray of order

shall now answer five questions that i have formulated and answered for the reader. question 1. what is the soul. can we define it? what is its nature? here i shall give but four definitions which will serve as a basis for all that follows. a. the soul can be spoken of as the son of the father and of the mother (spirit-matter) and is therefore the embodied life of god, coming into incarnation in order to reveal the quality of the nature of god, which is essential love. this life, taking form, nurtures the quality of love within all forms, and ultimately reveals the purpose of all creation. this is the simplest definition for average humanity, being couched in the language of mysticism, thus linking the truth as found in all religions. it is necessarily inadequate, for it fails to emphasiz

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

o destroy, but to fulfil."5 he embodied all the past, and revealed the highest possibility to man. the words of dr. berdyaev, in freedom and the spirit, throw light on this "the christian revelation is universal, and everything analogous to it in other religions is simply- 8- from bethlehem to calvary copyright 1998 lucis trust a part of that revelation. christianity is not a religion of the same order as the others; it is, as schleiermacher said, the religion of religions. what does it matter if within christianity, supposedly so different from other faiths, there is nothing original at all apart from the coming of christ and his personality; is it not precisely in this particular that the hope of all religions is fulfilled?"6 each great period of time and each world cycle will have throu

sdom and prepare the disciple for the christ life. upon this racial teaching follows the work of the christ with humanity, resulting in an understanding of the value of the individual and his self-initiated efforts at release and illumination, with the final objective of group love and group good. we learn to perfect ourselves in consonance with christ's injunction "be ye therefore perfect,"11 in order to have somewhat to contribute to the group good, and in order to serve christ perfectly. thus that spiritual reality, spoken of by st. paul as "christ in you, the hope of glory,"12 is released in man and can manifest in full expression. when a sufficient number of people have grasped this ideal, the entire human family can stand for the first time before the portal which leads to the path o

human family, and also upon the unique mission of christ himself. christ came to teach the supreme value of the individual, as i have already indicated in the previous chapter.1 it would appear that the emphasis laid by the followers of mohammed upon the fact of god, the supreme, the one and only, was in the nature of a balancing pronouncement, coming forth as it did in the fifteenth century, in order to safeguard man from forgetfulness of god, as he drew nearer to his own latent and essential divinity as a son of the father. the study of the relationships of these different faiths, and the manner in which they prepare for and complement each other, is of the deepest interest. this our western theologians have often forgotten. christianity may and does preserve secret within itself the sa

uarantee of eventual success. the voice of all the world saviours and the example of the christ indicate to humanity the way that must be trodden. this leads away from the superficial and the material, from the world of unreality to the world of reality "man has had enough of a life cut off from its religious centre, and a quest for a new religious balance, a spiritual deepening will begin; in no order of his activity can he carry on any longer merely on the surface, a purely external life."21 deep calls unto deep, and from out the darkness of those depths, and through pain and suffering, the christ child will emerge, and humanity as a whole will stand ready to make the great transition into the kingdom of god. man can now pass on into the kingdom and commence making spiritual history. up

thirty-six different dates fixed on by different christian sects. lightfoot gives it as september 15th, others as in february or august. epiphanius mentions two sects, one celebrating in june, the other in july. the matter was finally settled by pope julius in 337 a.d, and st. chrysostom, writing in 390, says `on this day (i.e. 25th december) also the birth of christ was lately fixed at rome, in order that while the heathen were busy with their ceremonies (the brumalia, in honour of bacchus) the christians might perform their rites undisturbed'"42 the choice of this particular date is cosmic in its implications, and not unwittingly, we can be sure, did the wise men of earlier times make these momentous decisions. annie besant tells us that "he is always born at the winter solstice, after

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

he potencies and energies whose will is to create and to manifest. in dealing, however, with these energies and forces, it is impossible to express their appearance, quality and purpose except in symbolic form, and the following points should therefore be remembered: 1. the personality consciousness is that of the third aspect of divinity, the creator aspect. this works in matter and substance in order to create forms through which the quality may express itself and so demonstrate the nature of divinity on the plane of appearances. 2. the egoic consciousness is that of the second aspect of divinity, that of the soul, expressing itself as quality and as the determining subjective "colour" of the appearances. this naturally varies, according to the ability of the soul in any form to master i

his naturally varies, according to the ability of the soul in any form to master its vehicle, matter, and to express- 2- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust innate quality through the outer form. 3. the monadic consciousness is that of the first aspect of divinity, that which embodies divine life purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent purpose of god. it is this that determines the quality. the soul embodies that purpose and will of god as it expresses itself in seven aspects. the monad expresses the same purpose as it exists, unified in the mind of god himself. this is a form of words conveying practically nothing to the average thinker. as these three expressions of the one g

teric psychology ii copyright 1998 lucis trust the underlying reasons, and the consequent blind following of leaders, will only come to an end through the intelligent fostering of individual recognition of selfhood and the assertions of the individual as he seeks to express his own ideas. one of the basic ideas underlying all human and individual conduct, is the necessity for peace and harmony in order that man may specifically work out his destiny. this is the deep foundational belief of humanity. the first developed evidence of the emerging self-assertion of the massed individuals must therefore be turned in this direction, for it will constitute the line of least resistance. there will follow then the eradication of war and the establishing of those conditions of peace which will bring

ity, and the technique of unfoldment. ray one "the blessed one flies like an arrow into matter. he destroys (or ruptures) the way by which he might return. he grounds himself deeply in the depths of form. he asserts 'i will return. my power is great. i will destroy all obstacles. nothing can stop my progress to my goal. around me lies that which i have destroyed. what must i do' the answer comes 'order from chaos, o pilgrim on the way of death, this is the way for you. love you must learn. dynamic will you have. the right use of destruction for the furtherance of the plan, must be the way for you. adherence to the rhythm of the planet will release the hidden blessed one and order bring" ray two "the blessed one built him an ark. stage by stage he built it, and floated upon the bosom of the

he chosen way, and ignoring of the pairs of opposites, will bring this blessed one upon the lighted way into the joy of proved success" ray seven "the blessed one sought the pathway into forms but held with firmness to the hand of the magician. he sought to reconcile the pilgrim, who was himself, to life in form. he sought to bring the world of disorder in which he found himself into some kind of order. he wandered far into the deepest depths and became immersed in chaos and disorder. he could not understand- 23- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust yet still held to the hand of the magician. he sought to bring about that order that his soul craved. he talked with all he met, but his bewilderment increased. to the magician thus he spoke

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ledged disciple one is, therefore, set apart by perfection of character and isolated by the aspiration which inspires the life. these are people with problems, struggling to solve them; with character limitations which they are endeavouring to overcome; they are true instances of any man or woman who turns his back upon the usual approach to the world of material affairs and takes up his cross in order to find his way back to the father's home; they picture for us the man who, having "put his hand to the plough" turns not back but presses forward "towards the prize of his high calling in christ" some of these people have worked as students in the arcane school; others have never done so; still others (when they heard of the school through their affiliation with the tibetan) worked in it in

rder to find his way back to the father's home; they picture for us the man who, having "put his hand to the plough" turns not back but presses forward "towards the prize of his high calling in christ" some of these people have worked as students in the arcane school; others have never done so; still others (when they heard of the school through their affiliation with the tibetan) worked in it in order to help the students. their names will not be divulged. the initials at the head of the- 3- discipleship in the new age- volume i copyright 1998 lucis trust various instructions and the dates assigned carry no information; the instructions were probably not received on the dates given and the initials are none of them correct. no information will be given by any of us who know the relation b

mony through conflict. aspirants. struggling, well-meaning people. workers for unity emerge along this line. 5. the fifth ray of concrete knowledge or science. scientists and people who are purely mental and governed only by the mind. 6. the sixth ray of devotion or idealism. many christian people. fanatics. numbers of earnest churchmen of all the world religions. 7. the seventh ray of ceremonial order or magic. masons. financiers. great businessmen and organisers of all kinds. executives are found with these energies in their equipment. however, only when a man is highly developed and nearing the path of discipleship is it possible for the esoteric student accurately to surmise what his ray may be. people of all kinds and professions are found on all the rays. the conflict in a disciple's

lse forward the work of the new age. it is, therefore, my intention to write a little in detail in connection with these groups. my time is very limited and i shall have to put a great deal of information into these talks and into any individual instructions which i may be led to give (probably at widely separated intervals) to my disciples. i am not basically writing for any of you at all but in order to lay the foundation for the group work to be done in the world during the coming years. what i say should be read with care, for the written word may contain several meanings and these can be sensed, according to the intuition awakened or otherwise of the aspirant. i, your tibetan brother, am supposing upon the part of each of my disciples, one basic essential at least and that is a persev

over-development of the analytical mind. as time goes on, however, and if real effort is made, the welding process will make much progress. this, therefore, is our first effort, as it is the first effort of the group of every master and the achievement of the hierarchy itself group unity. every disciple has to learn to subordinate his own ideas of personal growth to the group requirements, for in order to have a coordinated group, functioning as a serviceable unit some disciples will have to hasten their progress in certain directions and others will have to slow down theirs temporarily to the pace of the majority. this will happen automatically, if the group identity is the dominant factor in the thoughts of each disciple, and desire for personal growth and for spiritual satisfaction is r

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ound. public opinion will have to be re-educated. the nations are reverting to the deep-seated modes of behaviour and thought which have characterized them for generations. we need, in the general interest, to face up to our past, to recognize the new trends, to renounce the old ways of thinking and acting if humanity is not to descend to greater depths than in the last war. the voices of the old order and the demand of the reactionary elements can be heard in every country, plus the demands of certain radical groups. because they have been so long established, the voices of the conservatives carry weight and because humanity is tired, almost any action will be taken to ensure a rapid return to the normalcy, demanded by the conservatives, unless those who have the new vision act with promp

usness of the free individual who collaborates with other men of goodwill for the benefit of the whole. great britain great britain has been a great and imperialistic power. her acquisitive spirit, her tenacity and the firmness of her political manoeuvres in the past have warranted this charge. she has played "power politics" and has become expert in balancing one nation against another nation in order to preserve the status quo and the integrity of the british isles. she has wrought with diligence for a stability among the nations which will enable her to function smoothly and attain her ends. she has been accused of an intense commercialism and the phrase "a nation of shop keepers" has been applied to her by other nations. the british are frequently disliked by other peoples; their aloof

r nations have taken many generations to work out. russia is a giant, getting into his stride a young giant, aware of great possibility, animated by a deeply religious, though unorthodox spirit, handicapped by a combination of oriental traits and occidental purposes, and distrusted by the world, owing to earlier moves falsely taken. these moves were an attempt to infiltrate into other nations, in order to upset their stability and so weaken them that they could be easily swept into the house of humanity which russia is attempting to build. russia is inwardly (but as yet unconsciously) motivated by a desire to bring brotherhood into being. can you accept this diagnosis of that great unknown quantity which is russia? time alone can prove the accuracy of this statement, plus wise activity and

of ideology. the fight between capital and labour will reach its climax in the united states, but will also be fought out in great britain and france. russia already has her own solution but the lesser nations of the world will be guided and conditioned by the result of this battle in the british commonwealth of nations and in the united states- 15- problems of humanity copyright 1998 lucis trust order must be brought about in the states and this order will come when freedom is interpreted in terms of self-chosen discipline; a freedom which can turn into license and which is interpreted by each individual in the best interests of himself constitutes a danger to be avoided. it is a danger of which the best minds are deeply aware. like all young people, americans feel superior to more mature

tion is also of major importance and that every other nation is secondary; it has fed pride and fostered the belief that he, his group and his nation are infinitely superior to other people and peoples. he is taught consequently to be a one-sided person with his world values wrongly adjusted and his attitudes to life distinguished by bias and prejudice. the rudiments of the arts are taught him in order to enable him to function with the needed efficiency in a competitive setting and in his particular vocational environment. reading, writing and elementary arithmetic are regarded as minimum requirements, plus some knowledge of historical and geographical events. some of the literature of the world is also brought to his attention. the general level of civilized information is relatively hig

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

power. this is necessarily a deep mystery and was demonstrated in a peculiar manner and in relation to cosmic energy by the christ who for the first time in planetary history, as far as we know transmitted the divine energy of love directly to our planet and in a most definite sense to humanity. always too these avatars or divine messengers are linked with the concept of some subjective spiritual order or hierarchy of spiritual lives, who are concerned with the developing welfare of humanity. all we really know is that, down the ages, great and divine representatives of god embody divine purpose, and affect the entire world in such a manner that their names and their influence are known and felt- 2- the reappearance of the christ copyright 1998 lucis trust thousands of years after they no

ent, coming to us to bring about great changes or major restorations, to inaugurate a new civilisation or to restore the "ancient landmarks" and lead man nearer to the divine. they have been defined as "extraordinary men who from time to time appear to change the face of the world and inaugurate a new era in the destinies of humanity" they come in times of crisis; they frequently create crises in order to bring to an end the old and the undesirable and make way for new and more suitable forms for the evolving life of god immanent in nature. they come when evil is rampant. for this reason, if for no other, an avatar may be looked for today. the necessary stage is set for the reappearance of the christ. avatars are of all degrees and kinds; some of them are of great planetary importance beca

ssengers and avatars, and upon the dire and dreadful need of humanity at this time, that the worldwide expectancy of the reappearance of the christ is based. it is the innate recognition of all these facts that has led to the steadily mounting invocative cry of humanity in every land for some form of divine relief or divine intervention; it is the recognition of these facts which also prompts the order which has gone forth from "the centre where the will of god is known" that the avatar should come again; it is the knowledge of both these demands which has led the christ to let his disciples in every land know that he will reappear when they have done the needed preparatory work. the avatars most easily known and recognised are the buddha in the east and the christ in the west. their messa

ntent, with hope and with expectancy. this preparatory work must be focussed through and implemented by the world intelligentsia and leading lovers of humanity, by groups dedicated to human betterment and by representative unselfish people. the success of the effort now being planned by christ and the spiritual hierarchy is dependent upon the ability of mankind to use what light it already has in order to establish right relations in their families, their community, in their nation and in the world- 10- the reappearance of the christ copyright 1998 lucis trust there is, therefore, this unique difference between the expected coming of the christ and the time when he came before: the world is full of groups working for human welfare. this effort, in the light of past aeons of human history

r the inflow of love and understanding among men, so that they may live in peace with one another; as a demand for the working out of the will of god a will of which they can know nothing and which ever seems to them so inscrutable and so all-inclusive that their normal reaction is patience and a willingness to refrain from questioning; as a prayer for the strengthening of human responsibility in order that the recognised evils of today which so distress and trouble mankind may be done away with and some vague source of evil may be harnessed. they will regard it finally as a prayer that some equally vague primeval condition of blissful happiness may be restored and all unhappiness and pain disappear from the earth. this is, for them, entirely good and helpful and all that is immediately po

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

of the will of god. 2. the energy of love-wisdom, called frequently the love of god. 3. the energy of active intelligence, called the mind of god. 4. the energy of harmony through conflict, affecting greatly the human family. 5. the energy of concrete knowledge or science, so potent at this time. 6. the energy of devotion or idealism, producing the current ideologies. 7. the energy of ceremonial order, producing the new forms of civilisation- 1- copyright 1998 lucis trust these energies are ceaselessly playing on humanity, producing changes, expressing themselves through successive civilisations and cultures, and fashioning the many races and nations. this in no way infringes upon man's freewill; these forces have both their higher and their lower aspects and men respond to them according

invalid. it might perhaps clarify the subject if i pointed out that there are five energies (and there are usually five dominant ray energies active at any time) coming into play: 1. those energies which are passing out of manifestation, as the sixth ray of devotion is at this time passing out. 2. those energies which are coming into manifestation or incarnation, as the seventh ray of ceremonial order is at this time emerging into expression. 3. those energies which are at any given time expressing the ray type of the bulk of the manifesting humanity. today these ray types are predominantly the second and the third. relatively large numbers of first ray egos are also to be found acting as focal points for certain first ray forces. 4. those energies which are today being invoked as the res

g invoked on a large scale. this statement is definitely encouraging, if you study its implications- 2- the destiny of the nations copyright 1998 lucis trust you have, therefore, in the present field of divine expression the following energies manifesting: 1. the energy of idealism, of devotion or of devoted attention, embodied in the sixth ray. 2. the energy whose major function it is to produce order, rhythm and established, sequential activity the seventh ray of ceremonial ritual. 3. the energy of the second ray, which is always basically present in our solar system, that of love-wisdom, to which many of the egos now in incarnation belong and will increasingly belong. the next one hundred and fifty years will see them coming into incarnation. the reason is that it is to this type of hum

is centre and which is manipulated by the initiates and the masters is making one of its cyclic impacts upon the earth and as i explained in volume ii of a treatise on the seven rays is also making one of its major cyclic approaches to humanity. the energy flowing through the hierarchy at this time the energy of love is seeking to blend with that which is flowing out of shamballa and is needed in order to make the desired application of it. the problem of the hierarchy at this time is to produce a wise and adequate fusion of the shamballa and the hierarchial energies and thus temper destruction and bring to the fore the spirit of construction, setting in motion the building and rehabilitating forces of the second ray energy. the shamballa energy prepares the way for the energy of the hiera

h and the policies of nations. as you know, there are at this time, two minor rays (which are rays of attribute) affecting powerfully the destiny of mankind. these are the sixth ray of abstract devotion or idealism and the seventh ray of ceremonial magic or organisation. the sixth ray began to pass out of manifestation in 1625 after a long period of influence, whilst the seventh ray of ceremonial order began to come into manifestation in 1675. there are three points to be remembered in connection with these two rays and their effects upon the race of men (i am not here dealing with their effects upon the other kingdoms in nature) 1. the sixth ray is as you know, the most powerful in manifestation in this time and a very large number of people are responsive to its influence. it is still th

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

the world and may well contribute to the success of the work of the new group of world servers. information about this worldwide group of servers is given in a treatise on white magic and in a treatise on the seven rays, vol. ii. foster bailey, july 1950 certain preliminary clarifications all groups involved in esoteric work have their own dharma or duty and all have their peculiar objective. in order that you may clearly vision what you, as aspirants to discipleship have to do, and so intelligently cooperate, i will concisely state the purpose: dharma means duty, or obligation, and it is your definite and specific obligation to develop the intuition. the means or methods whereby this development is to be brought about, can be by the study of symbols. i would ask you to note that generali

amour: a world problem copyright 1998 lucis trust symbol. secondly, an intuitive perception of the symbols to be seen everywhere in the divine manifestation. third, the use of symbols on the physical plane, and their right adaptation to a seen and recognised purpose, leading to the subsequent magnetisation of the symbol with the needed quality through which the idea can make its presence felt, in order that the intuited qualified idea may find proper form on the physical plane. deal, therefore, with the symbols in a wide generalisation, exoteric, conceptual and esoteric, but add to that an analysis of your sensitivity and response to the quality of the symbol. let me recapitulate for a moment. first of all it is valuable to remember that the study of the symbol exoterically involves the us

the resources of your memory. the registering of old information and knowledge anent the figures in a symbol serves to pull your consciousness up on to the mental plane and to focus it there in the world of ideas or of concepts. the concepts exist already upon the concrete levels of the mental plane. they are your mental and racial heritage and are ancient mental forms which you can now employ in order to arrive at meaning and significance. it is an ancient statement of fact, which plutarch expresses for us in the familiar words, that "an idea is a being incorporeal, which has no subsistence of itself, but gives figure and form unto shapeless matter and becomes the cause of the manifestation" the figure and form you have registered with your brain and memorised, and likewise its activity i

pirants, whose intuitional interplay is established, can accomplish, is to aid in the work of smashing world glamour. such work can be done when you have awakened the intuition, and when your inter-related understanding is firm and true. the hierarchy will be able to use the world aspirants as an instrument for the breaking of group glamour wherever it may be found. i refer to this possibility in order to incite you all to more rapid and steady growth and effort. you have been told that one of the needs lying before all aspirants is to arrive at that intuitional knowledge and that intelligent understanding of glamour, both individual and planetary, which will enable them most definitely to work at its dispelling. that understanding will necessarily be only relative, but in the course of th

this group can be a part of the corporate effort towards this end, and swell the number of those so engaged. train yourselves, therefore, and learn how to work. telepathic sensitivity is necessarily the objective of all groups of disciples, but it is the main objective of that group which we might call the telepathic communicators; here they can render potent service. groups of sensitives of this order can constitute a working, mediating body, and transmit the new knowledge and teaching for the race; they can mould public opinion and change the current of men's thoughts. all small groups of people, naturally and inevitably, arrive at a telepathic relation between themselves, and between the personnel of similar groups, and this is to be desired and fostered and should rightly and steadily

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

athy and the etheric vehicle copyright 1998 lucis trust a. between a master and his disciples or disciple. b. between a master and his group and a group or groups of sensitives and aspirants on the physical plane. c. between subjective and objective groups. d. between the occult hierarchy and groups of disciples on the physical plane. e. between the hierarchy and the new group of world servers in order to reach humanity and lift it nearer the goal. this concerns the new science of group telepathic communication, of which herd or mass telepathy (so well known) is the lowest known expression. this instinctual telepathy which is shown by a flight of birds, acting as a unit, or that animal telepathy which serves to govern so mysteriously the movements of herds of animals, and the rapid transmi

ings into activity the latent seeds of action and of habits (good or bad, thus producing revelation, purification, enrichment and usefulness. 2. it vitalises and galvanises the personality into a right relation to the soul, to the environment, and to humanity. it is necessary for you and for all disciples to grasp the correspondence to this hierarchical effort and any effort which you may make in order to work as a group of individuals with groups or individuals. an appreciation of the power which you may let loose, of the dynamic effect which you may succeed in awakening in the subject of your directed thought, and of the impression which you may imprint in the mind and consciousness of the subject should incite you to a guarded purity of life (astral and physical, to a watchfulness over

tom. for the sake of clarity, i divided this science into three major divisions, basing them upon the reactions of the three major planetary centres to their environment. this is a point which i would have you carefully bear in mind. i could write a treatise longer than this one purely on the creation of the response apparatus which each of these three centres of divine life-reason had to form in order to make the needed contact and to interpret correctly. there are many paradoxes in what i am here giving you, and apparently some contradictions where orthodox occultism is concerned, but that is ever the case as the teaching expands in content and the earlier all- inclusive facts are seen to be minor aspects of still greater facts. you can see, therefore, the significance and the importance

cts of still greater facts. you can see, therefore, the significance and the importance of the dictum in the secret doctrine that the hierarchy and all in the council chamber of sanat kumara (or shamballa) have invariably passed through the human stage of evolution, for only human beings can perfectly blend and express life-reason, and only human intellect can consciously create what is needed in order to bring the needed stages of manifested life into being. here again emerges another reason for the importance of the "centre which we call the race of men; upon the shoulders of humanity rests unbelievable responsibility. therefore, whether we are dealing with simple telepathy, or with invocation and evocation, or with impression, we are in reality considering the effect of life-reason as i

embers of the hierarchy and many, very many, disciples who do not know, recognise or as yet respond to the influence or the potency of shamballa. within the hierarchy, the science of impression conditions the relation between senior and junior members in the various ashrams. all do not respond in the same way, for in its higher aspects it is a science in process of mastering. it might be said, in order that you may understand more easily, that "impression" governs and conditions all those within the hierarchy whose abstract mind is highly developed. it is not fully developed in the case of many disciples in the- 40- telepathy and the etheric vehicle copyright 1998 lucis trust ashram, and hence only certain members of the hierarchy (the masters, the adepts and initiates of the third degree)

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

is vaster field, as well as the smaller and more localised fields, provides the medium of transmission for all the energies which play upon and through our solar system, our planetary spheres and all forms of life upon those spheres. it forms one unbroken field of activity in constant ceaseless motion an eternal medium for the exchange and transmission of energies. in connection with this, and in order more correctly to understand, it will be useful to study individual man; in this way we can arrive at a faint comprehension of the basic and underlying truth. students should never forget the law of analogy as an interpretive agency. esotericism teaches (and modern science is rapidly arriving at the same conclusion) that underlying the physical body and its comprehensive and intricate system

can, therefore, be used as a focal point and a transmitter of the higher energies to our solar system and to the planet. if you make a careful study of the chart of the twelve- 20- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust creative hierarchies, page 34, you will note that this hierarchy is influencing, and is influenced by, the seventh ray of magical order and of ceremonial organisation. the basic function of this ray is to relate spirit and matter and produce the manifested form. the sign of the zodiac with which it is closely connected is that of cancer, the crab, which is a mass sign and one of the "gates" into manifested life. the following information anent the hierarchies may prove useful. it has been gathered from various sources. i mig

golden lotus with its twelve petals folded. the secret doctrine i. 233-250. iii. 565. it should be remembered that this hierarchy is literally the sixth, for five hierarchies have passed on, being the product of the earlier system, that wherein intelligence or manas was the goal. the five liberated hierarchies are in their totality the sum total of manas. it is the hierarchy which is the fifth in order, and which we are told is in process of achieving final liberation, or taking its fourth initiation, which is the cause of certain phenomena upon our planet which has merited our planet being called the "star of suffering" there is a karmic link between the animal kingdom and the fifth creative hierarchy of the earlier system which makes itself felt in man in the necessary crucifixion of the

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

ys to express, in each sign of the zodiac, the consummation and the spiritual fruit of earlier life experience, world experiment and soul achievement. selfishness has ever to be translated into living active service, and desire has to demonstrate its transmutation in the purity of spiritual aspiration for identification with the will of god. there are one or two points which must be dealt with in order to enable you to study with certain definite ideas clearly formulated in your minds. i have hinted at them in some of my earlier books but it will be of service to refer to them again and to expand the ideas somewhat. i would have you carry them in your minds as you read and study. i have frequently referred to the fact that the entire science of astrology is based upon a non-existent condit

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

of the newer ideas which are coming out into the world of human thought from the inner group of masters and which are ushering in a new civilisation and culture and incidentally from the angle of eternity destroying many old and beloved forms. in my life i have seen, as have all thinking people, the disappearance of much that was worthless in the field of religion, of education and of the social order. and that is very good. looking back, i can imagine nothing more appalling than the perpetuation of the victorian era, for instance, with its ugliness, its smugness, and the excessive comfort of the upper classes (so-called) and the frightful condition under which the labouring classes struggled. it was in that well-padded, sleek and comfortable world i lived when a girl. i can imagine nothi

able-which i do. after lunch we had to lie on a flat sloping board for an hour whilst our governess read aloud some improving book and then again a walk followed, after which we did our lessons till five o'clock. at that hour, we had to go to the bedroom where the nurse or maid got us ready to go down to the drawing room. white frocks, colored sashes, silk stockings and well brushed hair were the order and then, hand in hand, we had to go to the drawingroom where the house party were sitting after tea. there we stood in the doorway and made our curtsies and thus endured the misery of being talked to and inspected until our governess came to fetch us. our own schoolroom supper was at 6:30 and after it was finished we again had our lessons to do till 8 p.m, bedtime. there was never any time

ent attitude to life) she analysed her words and actions each day in the light of the question "what would jesus have done" i had discovered this book one day in the course of my inquisitive prowling and made a practice of carefully reading her record. in this way, i found out that she did know that i had taken all her jewelry and destroyed it but that as a matter of discipline for herself and in order to help me she was not going to say one word to me until my own conscience prompted me to confess. she knew i inevitably would confess, as she had confidence in me why i cannot imagine. at the end of three days i went to her and told her what i had done, only to discover that she was more distressed at my reading her private papers than she was over my destroying her jewelry. i made a full c

hers down the ages. all this time, i was given to good works. i was an ardent y.w.c.a. worker. i was present (on sufferance on account of my youth) at the meetings of the heads of the organisation, because my aunt was the president. i spent much time visiting at large house parties where i was welcome because i was alice la trobe-bateman and where i wrestled with the souls of my contemporaries in order to get them saved. i was very good at saving souls, but i wonder now from the angle of more worldly wisdom if they did not get saved with rapidity in order to get rid of me, so pertinacious and earnest was i. at the same time, the mystical trend of my life was steadily deepening; christ was an ever-present reality to me. i would go off on to the moors in scotland or wander away alone in the

in quetta had taken possession of the soldiers home to such an extent that they got quite seriously out of hand. the lady in charge, i fancy, got a little scared, though she probably was not as scared as i was. a gang of soldiers were having a grand time night after night trying to break the place up. about twenty of them would come down from barracks together. they would go into the coffee-shop, order cocoa and fried eggs and then spend the rest of the evening shying jugs of cocoa and fried eggs at the walls- 43- the unfinished autobiography copyright 1998 lucis trust the result can easily be imagined. the mess was abominable and their attitude was worse. so i was sent up to see what could be done. i was simply terrified and did not know what to do. i spent the first few evenings wanderin

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

him of conditions existing in the fourth kingdom in nature as a whole. for these he is not held responsible. 3. the effect upon his physical body of the planetary life, which is the expression of the life of the planetary logos, who is an evolving entity. the implications of this are largely beyond our ken, but the effects are discernible. i am not interested primarily in training individuals in order to make them more efficient healers. it is group healing at which i aim, and it is the work which is done in formation which interests me at this time. but no group of people can work as a unit unless they love and serve each other. the healing energy of the spiritual hierarchy cannot flow through the group if there is disharmony and criticism. the first work, therefore, of any group of heal

ters the fear of death. this has been rightly so, for the instinct of self-preservation and the preservation of form integrity is a vital principle in matter, and the tendency to self-perpetuation of the life within the form is one of our greatest god-given capacities and will persist. but in the human family this must 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 incarn

om its body. or death can spread itself over a long period of time, and the soul may take several months or years for its slow and gradual emergence from the body, with the body dying by inches all the time. there is not sufficient knowledge yet among healers to enable them to deal with wisdom in these matters. we might therefore conclude that: 1. disease is a purificatory process, carried out in order to produce a purer expression, life aroma, influence and soul usefulness. when this is the case, a cure is possible. 2. disease can be a gradual and slow process of dying and of thus releasing the soul. a cure then will not be possible, though palliative and ameliorative measures are needed and should most certainly be used. the length of the life can be prolonged, but a permanent and final

ily oriented towards the soul. in the mystic, the- 26- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust aspirant and the disciple, the process of thus definitely changing the direction of the forces is going on and producing, therefore, a temporary chaos. 4. the astral body of man, being the latest to develop (the physical and the etheric being the first two in order of time) is still the most alive and potent. it reached its acme of development in late atlantean days and its potency is still great, constituting the mass potency, the mass emphasis, and the mass polarisation. this is also augmented by energies coming from the animal kingdom, which is entirely astral in its point of attainment. i would remind you here that the use of the word "body" is mos

se, due to interior conditions in a man's own equipment, to his mental state, or to an emotional condition which can produce serious ills. this is inherited from the past. 2. disease inherent in humanity as a whole. there are certain diseases to which all men are prone; the germs of these diseases are latent in the physical vehicles of the majority of men, only awaiting predisposing conditions in order to manifest. they might be regarded as group diseases. 3. diseases which are, curiously enough, accidental. to these a man falls heir when, for instance, he succumbs to some infectious or contagious complaint. 4. diseases inherent in the soil. of these as yet but little is known. the soil of our earth, however, is very ancient, and is impregnated with disease germs which take their toll of t

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

of harmony, produced through conflict. this leads to release and to the eventual power to create. this is one of the attributes which education should deal with from the angle of the intuition and should hold before its exponents as personality and group objectives. it is the attribute latent in all forms and is that innate urge or discontent which leads man to struggle and progress and evolve in order finally to make atonement and union with his soul. it is the lowest aspect of that higher spiritual and monadic triad which reflects itself in the soul. it is the consciousness of harmony and beauty which drives the human unit along the path of evolution to an eventual return to his emanating source. education must work, therefore, with this dissatisfaction and interpret it to those who are

the interesting task of leading the youth of the world on from one realised goal to another. but this they must do in the future from the angle of the ultimate soul objective and not, as in the past, from the angle of a particular standard of national education. this is an important point, for it will mark the shift of attention from the nonessential to the essential. 7. finally the attribute of order, and the imposition of an established rhythm through the development of innate faculty to function under directed purpose and ritual. this particular attribute of divinity is now highly developed in one aspect, so that we have today much standardisation of humanity, and the autocratic imposition of a ritualistic rhythm upon public life in a large number of countries. it can be seen to perfec

it on the physical plane through charitable deeds and self-sacrifice, and on emotional levels by his aspiration, his vision, and his ability to express the love of god to the world. the mystic today continues with the same process, but under the evolutionary urge becomes capable of more than this. he should be able to formulate his knowledge intelligently and to express his awareness clearly, in order that he may share it with the public which is steadily growing in intelligence, but greatly needs the vision. i therefore beg of you not to resent the technical formulation of truth, for if education means anything at all, and if we are to consider the ways in which education is to be applied to bring about this bridging and synthesis, it is essential that we avoid that mental laziness and m

tion is also of major importance and that every other nation is secondary; it has fed pride and fostered the belief that he, his group and his nation are infinitely superior to other people and peoples. he is taught consequently to be a one-sided person with his world values wrongly adjusted and his attitudes to life distinguished by bias and prejudice. the rudiments of the arts are taught him in order to enable him to function with the needed efficiency in a competitive setting and in his particular vocational environment. to read, to write and to be able to add and do elementary arithmetic are regarded as the minimum requirement; to know- 30- education in the new age copyright 1998 lucis trust something of past events historical, geographical, literary, philosophical and scientific are l

he latent mass consciousness of the child, and evokes the memory (racial and individual) through the impartation of facts uncorrelated facts most of them unrelated to daily living. these facts could serve (if used as seed thoughts in meditation and technically employed) to recover from that race consciousness and racial memory, not only national history but past history as well. i mention this in order to emphasise the danger of such undue emphasis upon the past, for if this were done on a large scale it would prove disastrous; it would put a premium on racial and national ideals and objectives and would lead rapidly to racial crystallisation and senility metaphorically speaking. an example of an effort in this direction was seen going on in germany, and in a lesser way in italy; it culmin

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ace upon some level of consciousness astral, mental or spiritual and its vibratory note will depend upon its "occult location" forget not that the world of meaning and the world of outer forms express in essentiality the world in which multiplicity is reduced to simplicity, though this does not connote synthesis. i wonder if any of you really grasp the extent of the effort which i have to make in order to reach your minds and teach you? when, for instance, i seek to send out these instructions i have to make the following preparation. first, i seek to ascertain the mental state and preparedness of the amanuensis, a.a.b, and whether the press of the other work upon which she is engaged in connection with the plan of the spiritual hierarchy permits of her right reception; for if the work is

n. i would like, therefore, to make the whole plan clearer and indicate anew the lines along which the training given will go. this might be called the exoteric aspect of the esoteric training, for much must and will transpire upon the inner planes in the inner ashram about which nothing can be said and which will be individual as well as group expansion. i will outline the outer processes in the order of their present importance, and this in its turn is determined by the group condition for which you are one and all responsible. i. definite and planned meditation. the theme, if i might so call it, of the work will be threefold: a. the interior interrelation of the seven centres in the body will be the objective of the meditation, basing the work upon the occult maxim that "energy follows

e of the plan. d. when you have accomplished this, imagine that you see me rising from my chair. then as a group we face the east and say together the great invocation. endeavour consciously to follow my lead as we say the words, and listen with care, using the imagination. this will involve intense concentration. do this until the time of the full moon of may, for it is a preparatory exercise in order to train you all in esoteric participation. make a careful analysis each month of your success or failure to carry out this discipline, and note with exactitude all reactions, results and phenomena. success will depend upon your ability to achieve a strong mental reorientation and focus, to keep detached from brain activity, and yet at the same time to preserve the waking brain attentiveness

god keep you. 4. god bless you. 5. enter within thyself. 6. love thy brother. 7. stand in light. 8. om tat sat. 9. where art thou? 10. tread the path. 11. god guard thee. 12. enter into peace. 13. lift up thine eyes. 14. speak low, brother. 15. give love always. 16. the open gate. the work to be done is now outlined and you enter upon a fresh period of study, of effort, and of training. may i, in order to stir you to fresh decisive living, remind you that: 1. you are in training for initiation. therefore, face the future with clearer vision. 2. you are pledged disciples, therefore take up your task and move forward. 3. you are members of the new group of world servers, and have therefore, no time to be idle. 4. you are not alone, but your group brothers stand with you, and i stand also by

rue values, he will discover that his own private affairs are taken care of, his capacities are increased and his limitations are forgotten. until this is your experience, a closer relation to my ashram will not be possible because the heavy and lethargic quality of your group life would entail undue effort on the part of the other disciples in the ashram (and particularly in the inner ashram) in order to offset it. i am putting this to you with frankness as we together face the end of the war, and a period of renewed and different opportunity opens before all world servers. it is for you to decide whether your contribution during the war period measured up to your opportunity; it is for you to decide what part you will play, as individuals and as a group, in the coming cycle a cycle where

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

mship of which there is far too much these days, and which is the cause of concern to the best minds in all the movements which foster mediumship. a mediumship which is entered into with a fully conscious focussed attitude and in which the medium, knowingly and intelligently, vacates his body to an entering entity of whom he is fully aware and who takes possession with his conscious permission in order to serve some spiritual end and help his fellowmen can be right and good. but how often is this type of mediumship to be seen? few mediums know the- 7- the externalisation of the hierarchy copyright 1998 lucis trust technique governing the passing in or out of an informing entity, nor do they know how to carry on this work in such a way that never for a moment are they unaware of what they t

through the solar plexus, with no preservation of awareness of the transaction, nor any recollection of what has transpired. we shall then have the temporary entrance of a new tenant along the line of a synchronous vibration through the entrance in the head, and the subsequent use of the instrument of the loaned body in service of some kind or another. but this procedure will never be followed in order to satisfy idle curiosity, or an equally idle grief, based on personal loneliness and self-pity. at present many of the lower kind of mediums are exploited by the curious or unhappy public, and those peculiar human beings whose consciousness is centred entirely below the diaphragm and whose solar plexus is indeed their brain (as it is the brain of the animal) are forced to act as mediums to

ed by the curious or unhappy public, and those peculiar human beings whose consciousness is centred entirely below the diaphragm and whose solar plexus is indeed their brain (as it is the brain of the animal) are forced to act as mediums to satisfy the love of sensation or desire for comfort of their almost equally unintelligent fellowmen. at the same time, there are mediums of a very much higher order whose lives are offered in service to advanced souls on the other side of the veil and who give themselves so that their fellowmen may learn of them; thus, on both sides of the veil of separation, are souls aided and given opportunity to hear or serve. but these, too, would profit by a more intelligent training and by a more accurate understanding of the technique of their work and the organ

certain amount of mental substance, it can make a wide appeal and its validity is such that like all shells, for instance, which are contacted in the seance room, it masquerades as myself and where the intuition is unawakened the illusion is complete and real. devotees can therefore tune in with great facility on this illusory form and be completely deceived. its vibration is of a relatively high order. its mental effect is like a beautiful parody of myself and serves to place the deluded devotees in touch with the scroll of the astral light, which is the reflection of the akashic records. these latter are the eternal scroll whereon the plan for our world is inscribed and from which those of us who teach gather our data and much of our information. this, the astral light distorts and steps

methods which at this time are hindering the entrance of the pure light of truth. aspirants in these schools present a different problem from that of ordinary psychism and mediumship. these men and women have offered themselves for intellectual training and have subjected themselves to a forcing process which is intended to bring the full flower of the soul into premature blossoming, and this in order more rapidly and effectively to serve the race, and to cooperate with the plan of the hierarchy. such students thereby lay themselves open to dangers and difficulties which would have been avoided had they chosen to go the slower and equally sure way. this fact should be realised by all workers in such schools and the problem carefully explained to the entering aspirant, so that he may be on

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

point of control and starts upon his day's experience and contacts with the realisation that he is only the observer, the perceiver and actor. a close consideration throughout the day as to the use and misuse of energy. every man should realise that in the use of energy lies direction and the treading of the path. it produces eventually truthful manifestation and the displaying of one's light in order that circumstances may be irradiated and fellow pilgrims helped. students should familiarise themselves with the "energy concept" and learn to regard themselves as energy units displaying certain types of energy. in this connection it should be borne in mind that when spiritual energy and material energy (the two opposite poles) are brought into relationship, a third type of energy is produc

efore, what are called the "three gunas" in hindu philosophy are but the qualities he manifests through these types of entities. superhuman lives express sattva, the guna of rhythm and of harmonious response to divine urge, of perfect display of coordinated cooperation with the purpose of manifestation. human lives demonstrate the quality of rajas, of mobility, of constant and conscious change in order to ascertain what is the real and through the medium of experience demonstrate the true nature of rhythmic response. subhuman lives express the guna of tamas or of inertia. they work blindly and have no ability to- 2- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust respond consciously to the plan. they are the sumtotal of the "units of inertia"

orm, through the dominant note sounded by the form elemental, of matter with a synchronous vibration. this will tend to increase the magnitude of the task before the ego and sweep into increasing dominance the lower man. the "lunar lords" will become increasingly powerful and the solar lord correspondingly less august. two: the man will find himself surrounded in time with thoughtforms of a lower order (from the standpoint of the soul) and before he can penetrate into the arcana of wisdom and find his way into the master's world he will have to dispel the clouds of thoughtforms which he has attracted to himself. unless the disciple learns that aspiration and self-discipline must proceed side by side, he will find that the spiritual energy he may appreciate and contact will only serve to st

erved. rule one we now begin our study of the fourteen rules for those who are seeking initiation, in one or other of its degrees. in initiation, human and solar i gave the rules for those proposing to enter the grades of discipleship. i would like for a minute to deal with the significance of the word "rule" and give you some idea of its occult meaning. there is much difference between a law, an order or command, and a rule, and these distinctions should be pondered with care. the laws of the universe are simply the modes of expression, the life impulses and the way of existence or activity of the one in whom we live and move and have our being. there is no avoiding these laws in the last analysis, and there is no denying them, for we are eternally swept into activity by them and they gov

cted from the angle of the soul. the door of initiation admits "into a larger room" or sphere of extended expression. 2. the approach, under regulated and imposed and well-tried rules, of the entering one towards a visioned goal. this involves conformity to that which has been tried, known and demonstrated by all previous initiates. 3. the arresting of the steps of the initiate before the door in order that he may "prove himself to be initiate" prior to entry. 4. the passing of certain tests in order to demonstrate fitness. 5. then comes the stage of entrance under due and set rules and yet with full freedom of action. you will see, therefore, why ever the need for understanding is emphasised- 25- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis tru

ALICE BAILEY THE LABOURS OF HERCULES

e facility of agelong expression. at the same time he knew that his problem was to express spiritual being and energy. he had to know in fact and in experience that he was god, immanent in nature; that he was the self in close relation to the not-self; he had to experiment with the law of- 10- the labours of hercules cause and effect, and this from the standpoint of the initiator of the causes in order to produce intelligent effects. through the twelve signs of the zodiac he passed, struggling to work subjectively and trying to reject the lure and the pull of the outer tangible form. the second key thought can be expressed in the words "the conception of a concealed deity lies at the heart of all religions" this is the mystic realization and the object of the search that humanity has carri

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 attractiveness of the outer form and in the glamor which the soul attracts around itself. it should be remembered here that t

aryan race. in this race the mind faculty and the intellect have been steadily developed. gemini, therefore, has influence in three departments, which concern themselves with human relations. first, it governs all education. it deals with knowledge, with the sciences, and lays the foundation for wisdom. one educator has said that "the ultimate purpose of education is the acquiring of knowledge in order to receive the higher revelation. the unintelligent may receive it, but they cannot interpret it. in this labor, hercules receives an outstanding revelation and in the five stages of his search his education is steadily carried forward. the exoteric ruler of gemini and of the first decanate is mercury for, as alan leo tells us "mercury in the outer world signifies schools, colleges, and all

tisfying himself. he had had two bitter lessons in this sign and for this particular cycle was relatively free. prometheus, the god within- 46- the labours of hercules could go forward to the service of the world and to lifting the burden of atlas. after the sacrifice comes the reward, and hercules received his great surprise after freeing both prometheus and atlas. having, given up his search in order to help the world, atlas went for him to the garden and handed to him the golden [76] apples, bringing him in touch with the three beautiful maidens, the thee aspects of the soul. at the beginning of this labor he contacts his soul as nereus; at the close of this labor, having overcome much glamor, he achieves a greatly increased vision of his soul and sees it in its three aspects, each one

associated with hercules, though it is interesting to note that this famous labor has no relation to the lion's skin which hercules always wore. that was the skin of the lion that he slew before he undertook his labors and which was his first act of service. through that act he demonstrated that he was ready for testing and training. this is one of the most interesting labors numerically, and in order to understand it thoroughly and grasp its true significance, we must take account of the number five which distinguishes it. from the standpoint of the esotericist, five is the number of man, because man is a divine son of god, plus the quaternary which consists of the lower fourfold nature, the mental body, emotional body, vital body and physical sheath. in the language of the psychologists

AN INTRO TO STUDY OF THE KABALAH

a is a more complex procedure and has led to an immense variety of curious modes of divination: the letters of a word are transposed according to certain rules and with many limitations: or again, the letters of a word are replaced by other letters as arranged by a definite scheme, often shown in a diagram. for example, a common form was to write one half of the alphabet over the other in reverse order, and so the first letter a was replaced by the last t, and b by shin, and so on. on this plan the word sheshak of jeremiah 25 v. 26, is said to mean babel: this permutation was known as atbsh, atbash. on this principle we find twenty-one other possible forms named in order albat, abgat, agdat: the complete set was called "the combinations of tziruph" other forms were rational, right, averse

o mean babel: this permutation was known as atbsh, atbash. on this principle we find twenty-one other possible forms named in order albat, abgat, agdat: the complete set was called "the combinations of tziruph" other forms were rational, right, averse and irregular, obtained from a square of 22 spaces in each direction, that is of 484 secondary squares, and then putting a letter in each square in order up and down, and then reading across or diagonally, etc. of this type is the so-called "kabalah of nine chambers" of the mark masons. a further development of the numerical arts was shown by the modes of contraction and extension; thus jehovah, ihvh 26, was extended to ivd-ha-vv-ha, and so 10, 5, 6, 5 or 26 became 20, 6, 12, 6 or 44. by extension zain, z.7, became 1, 2, 3, 4, 5, 6 and 7 or 2

was really composed of others- aheie asher aheie (i am that i am) jah, jehuiah, al, elohim, jehovah, tzabaoth, al chai and adonai. the shemhamphorash, or separated name, was a famous word of power; it was formed of three times 72 letters: the words of three verses, 19, 20 and 21 of exodus xiv. were taken: the separated letters of verse 19 were written down, then the letters of verse 20 in reverse order, then those of verse 21 in direct order: this gave 72 names read from above down, each of 3 letters: to each was added either al or ih, and so were formed the names of the 72 angels of the ladder of jacob which led from earth to heaven: these names were often placed on the obverse and reverse of medals or rolls of parchment to form 36 talismans. according to some kabalists both king david an

ANALYSIS OF THE 5 6 INITIATION

, and it leads the candidate into an upward birth. this differs from regular physical birth which is descent downward into hycu. the candidate is then blindfolded after twenty-one hours in the womb and brought out into a special chamber for cleansing and purification. now the candidate is prepared not merely to walk through a skit, but to undergo complete initiation into our sanctioned and sacred order. in the grade of 5=6 there are three chief officers consisting of the chief of the second order (7=4, and the two co-chiefs (6=5) and (5=6. together they act as conductors for the candidate through the process of iao. dsj 7=4=isis, hrwbg 6 =5= apophis (replaced by horus, trapt 5=6=osiris. in one sense, the functions are counterchanged. the chief adept is osiris and the third adept takes on t

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

y in the outer and initiated into the inner can enter the center of the sacred mountain; this purified man is hwchy. one hundred and twenty is h v a, multiplied by ten, the number of sephiroths. thus the above formula creates a rainbow and the new initiate is amoun. 5 as the chief adept knocks again to begin a new vibration, the shrine of the vault and the adepti, both of the second and the third order, formulate the alchemical process of the great work. the vault is now ready for the reception of "the light" entrance into the vault all face east. the chief adept opens the door of the vault, and the three chiefs formulate a triangle by their positions in the vault. by joining the wands above and the ankhs below, they formulate a pyramid. the three chiefs form the four-sided tetrahedron. th

ng has served the candidate well in that now he is equilibriated. the invocation of h v a follows after the obligation/oath is taken. it is divided into ten parts. the rtk of the candidate who is speaking binds the lower nine. it is a most sacred oath, never to be forgotten. next, themis commemorates the life and death of osiris. the symbolic archetype of christian rosenkruetz, the founder of our order, is now that of osiris. the aspirant is now in a state of mourning. it is the mourning of isis. recall that the aspirant is dead, having been crucified on the cross. the rose cross is pointed out as a symbol of the completion of the great work, though it may be several years before the aspirant fully understands the mysteries of the sublime and sacred symbol. next, the tomb is discovered. th

n. in the southeast and the northeast are the minutum mundum; the serpent and the flaming sword are on the altar and the beautiful mountain of sacred initiation, abiegnus. the risen osiris sees the empty pastos and is shown its occult symbology. the new adept is called to glory by the chief adept, who the aspirant has often seen as just a person, but now sees him as the divine link with the third order and a representative of his higher genius. the chief adept beckons the risen osiris from y in twlyxa. the risen osiris sees the cross, and a dim light from within the vault, representative of his/her full glory, unfolds before him. it is at this moment that the new adept's jwr ascends into his/her neschamah and touches the light and life of the bornless within. he is beyond hell and beyond d

APOCALYPSE MOSES

angel michael saying 'lift him up into paradise unto the third heaven, and leave him there until that fearful day of my reckoning, which i will make in the world' 6 then michael took adam and left him where god told him. chapter 38. 1 but after all this, the archangel asked concerning the laying out of the remains. and god commanded that all the angels should assemble in his presence, each in his order, 2 and all the angels assembled, some having censers in their hands, and others trumpets. 3 and lo! the 'lord of hosts' came on and four winds drew him and cherubim mounted on the winds and the angels from heaven escorting him and they came on the earth, where was the body of adam. 4 and they came to paradise and all the leaves of paradise were stirred so that all men begotten of adam slept

APOCRYPHON OF JOHN

at her consort had not agreed with her. she repented with much weeping. and the whole pleroma heard the prayer of her repentance, and they praised on her behalf the invisible, virginal spirit. and he consented; and when the invisible spirit had consented, the holy spirit poured over her from their whole pleroma. for it was not her consort who came to her, but he came to her through the pleroma in order that he might correct her deficiency. and she was taken up not to her own aeon but above her son, that she might be in the ninth until she has corrected her deficiency "and a voice came forth from the exalted aeon-heaven 'the man exists and the son of man' and the chief archon, yaltabaoth, heard (it) and thought that the voice had come from his mother. and he did not know from where it came

d the second, foreknowledge, created a sinew-soul; the third, divinity, created a flesh-soul; and the fourth, the lordship, created a marrow-soul; the fifth, kingdom created a blood-soul; the sixth, envy, created a skin-soul; the seventh, understanding, created a hair-soul. and the multitude of the angels attended him and they received from the powers the seven substances of the natural (form) in order to create the proportions of the limbs and the proportion of the rump and the proper working together of each of the parts "the first one began to create the head. eteraphaope-abron created his head; meniggesstroeth created the brain; asterechme (created) the right eye; thaspomocha, the left eye; yeronumos, the right ear; bissoum, the left ear; akioreim, the nose; banen-ephroum, the lips; am

through his beneficent spirit and his great mercy, a helper to adam, luminous epinoia which comes out of him, who is called life. and she assists the whole creature, by toiling with him and by restoring him to his fullness and by teaching him about the descent of his seed (and) by teaching him about the way of ascent (which is) the way he came down. and the luminous epinoia was hidden in adam, in order that the archons might not know her, but that the epinoia might be a correction of the deficiency of the mother "and the man came forth because of the shadow of the light which is in him. and his thinking was superior to all those who had made him. when they looked up, they saw that his thinking was superior. and they took counsel with the whole array of archons and angels. they took fire an

him. and his thinking was superior to all those who had made him. when they looked up, they saw that his thinking was superior. and they took counsel with the whole array of archons and angels. they took fire and earth and water and mixed them together with the four fiery winds. and they wrought them together and caused a great disturbance. and they brought him (adam) into the shadow of death, in order that they might form (him) again from earth and water and fire and the spirit which originates in matter, which is the ignorance of darkness and desire, and their counterfeit spirit. this is the tomb of the newly-formed body with which the robbers had clothed the man, the bond of forgetfulness; and he became a mortal man. this is the first one who came down, and the first separation. but the

are death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil, and its fruit is death and desire is its seed, and it sprouts in darkness. the dwelling place of those who taste from it is hades, and the darkness is their place of rest "but what they call the tree of knowledge of good and evil, which is the epinoia of the light, they stayed in front of it in order that he (adam) might not look up to his fullness and recognize the nakedness of his shamefulness. but it was i who brought about that they ate" the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 9 of 12 8/16/2006 5:17 pm and to i said to the savior "lord, was it not the serpent that taught adam to eat" the savior smiled and said "the serpent taught them to eat from

ARADIA GOSPEL OF THE WITCHES

s nonsense or abominably un-christian folly. that there exists in them marvel-lousrelics of ancient mythology and valuable folklore, which is the very cor cordiumof history, is asuncared for by him as it would be by a common zoccoloneor tramping franciscan. one would thinkit might have been suspected by a man who knew that a witch really endeavoured to kill seven peo-ple as a ceremony or rite, in order to get the secret of endless wealth, that such a sorceress musthave had a store of wondrous legends; but of all this there is no trace, and it is very evident thatnothing could be further from his mind than that there was anything /interesting/ from a higher ormore genial point of view in it all.his book, in fine, belongs to the very great number of those written on ghosts and superstition s

ARCHANGELIC FORCE ON THE PATHS

2. the divine name that ruleth the microcosmic paths proceedeth from the macrocosm. therefore, we utilize the divine name of the individual sephira above the path, because migration is from the lower unto the higher. 3. since forces are being transferred in both directions on the paths, the archangelic rulers fall into a separate classification. this archangelic ruler will respond to hierarchial order on both the lower sephiroth and the upper sephiroth. however, its nature will be in keeping with the great work by only utilizing the above sephiroth. 4. the adept may wish to light up the \yyj u in the microcosm. the use of these archangelic forces along with the divine names attributed to the sephiroth shall prove extremely useful. here are the angelic forces that governeth the paths: 3 pa

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

freemasonry. he offered no evidence, but france undertook to produce it after its own manner and conformably to the spirit of the time by the creation of rites and degrees of masonic knighthood, no trace of which is to be found prior of ramsay. their prototypes of course were extant, the knights of malta, knights of the holy sepulchre, knights of st. lazarus, in the gift of the papal see, and the order of christ in portugal, in the gift of the portuguese crown. there is no need to say that these religious and military orders have nothing in common with the operative masonry of the past, and when their titles were borrowed for the institution of masonic chivalries, it is curious how little the latter owed to the ceremonial of their precursors, in their manners of making and installing knigh

ghts, except in so far as the general prototype of all is found in the roman pontifical. there are, of course, reflections and analogies (i) in the old knightly corporations the candidate was required to produce proofs of noble birth, and the strict observance demanded these at the beginning, but owing to obvious difficulties is said to have ended by furnishing patents at need (2) in the military order of hospitallers of the holy sepulchre of jerusalern, he undertook, as in others, to protect the church of god, with which may be compared modern masonic injunctions in the temple and holy sepulchre to maintain and defend the holy christian faith (3) again at his knighting he was "made, created and constituted now and for ever" which is identical, word for word, with the formula of another ma

r ever" which is identical, word for word, with the formula of another masonic chivalry, and will not be unknown to many. but the appeal of the new foundations was set in an6ther direction, and was either to show that they derived from masonry or were masonry itself at the highest, in the proper understanding thereof. when the story of a secret perpetuation of the old knights templar- outside the order of christ- arose in france or germany, but as i tend to conclude in france, it was and remains the most notable case in point of this appeal and claim. it rose up within masonry, and it came about that the templar element overshadowed the dreams and pretensions of other masonic chivalries, or, more correctly, outshone them all. i am dealing here with matters of fact and not proposing to acco

nited ultimately with the knights of st. john of jerusalem; that it became established in various countries of europe as the crusaders drifted back; and that its chief centre in the thirteenth century was kilwinning in scotland. but the french or otherwise german masonic mind went to work upon this thesis, and in presenting the craft with the credentials of knightly connections it substituted the order of the temple for the chivalry chosen by ramsay. the battle of lepanto and the siege of vienna had invested the annals of the st. john knighthood with a great light of valour; but this was as little and next to nothing in comparison with the talismanic attraction which for some reason attached to the templar name and was obviously thrice magnified when the proposition arose that the great ch

c attraction which for some reason attached to the templar name and was obviously thrice magnified when the proposition arose that the great chivalry had continued to exist in secret from the days of philippe le bel even to the second half of the eighteenth century. there were other considerations, however, which loomed largely, and especially in regard to the sudden proscription which befell the order in 1307. of the trial which followed there were records available to all, in successive editions of the french work of dupuy, first published in 1685; in the german historical tractatus of petrus puteamus published at frankfort in 1665; in gurther's latin historia tempiarsorum of 1691; and in yet other publications prior to 1750. there is not a little evidence of one impression which was pro

BALANONES TEMPLE OF SET FAQ

ivities 6.2 setians 6.3 why are we here? 6.4 miscellaneous 7.0 contact and information 7.1 formal and official contact 7.2 informal contact 7.3 friendly and neutral others 7.4 unfriendly others 7.5 getting more information 7.6 those stories about us 8.0 miscellaneous 8.1 miscellaneous links 8.2 faq/ref sources> 1.0 introduction the temple of set is probably best described as an initiatory magical order of the left hand path, a description which probably doesn't mean much to those without occult backgrounds "initiatory" means the tos advocates self-advancement through a series of levels of self-knowledge and similar attributes "magical" means that the tos openly works with magic (non-scientific cause and effect, not stage magic "left hand path" indicates that the path followed by setians is

he temple of set (the organization, our activities, beliefs, or members, these members are the best qualified to answer your questions- the fourth degree wears a blue medallion. the fourth degree setian is the founder of a school of thought in the temple, which may effect the general philosophical and magical actions of mankind as well. these schools of thought are called orders. some such as the order of the vampyre or the order of the trapezoid are well known beyond the boundaries of the temple walls, while others have lower profiles. the job of the fourth degree is the discovery and articulation of communicable methods of initiation. the orders bear the same relationship to the temple as departments do to a university. they are places for the adept to specialize in pursuit of the specia

ic) or non-natural (medial black magic) means, or apprehension of the forms/principles of the natural/non-natural universe (greater black magic. black magic inverts the formula of religion from "thy will be done" to "my will be done" the temple of set teaches both theory and practice of lbm/mbm/gbm, along with individual and social ethical considerations to which the initiate must be sensitive in order to use such magical knowledge creatively, constructively, and responsibly [descriptions of "black magic" as involving human or animal sacrifice, rape, or other illegal or reprehensible practices are merely judaeo/christian propaganda, and have no basis in truth whatever] 4.2 ritual practices setian ritual practice is generally not discussed in public forums. however, some specific questions

* setians, masters of the temple, may found orders within the temple of set. if you were to think of the temple of set as a college of higher learning, the orders could be seen as departments within the school, each concentrating on specific flavors of exploration. they are places for the adept to specialize in pursuit of the specialized tools for their personal achievement. some orders, like the order of the vampyre or the order of the trapezoid, are well known beyond the boundaries of the temple walls, while others have lower profiles. the ref document includes more information, specifically concerning the order of the trapezoid. 5.6 the high priest- the high priest of the temple of set at this time is magus don webb- the high priest is chosen by the chairman of the council of nine, and

t was carried in australia by both fido and pods, and in germany (and perhaps other areas of europe) by pods. unfortunately that echo closed down in 1999, and is no longer operational- world wide web sites and pages- the temple of set's "official" world wide web site is http//www.xeper.org/pub/tos/index.html; most sites dealing with the temple of set can be found through links from this site- the order of the trapezoid maintains its own web site at http//www.trapezoid.org- fido/pods bulletin board systems: there used to be quite a few bulletin board systems owned and run by setians, but it seems that all have them have disbanded or gone to mail-only operations. we also used to host a setian discussions echo, as part of the fido and pods networks (pods is dedicated to pagan activities and d

BAPHOMANTIS LUCIFERIAN SATANIC MASS

blood of your own blood, flesh of your own flesh, eternally as your own son. veni, omnipotens aeternae diabolus, hail lucifer! after return to the altar, pick up the host hold it up and say: behold the body of yeshua the deciever. i invoke thee into this wafer. you who come to enslave the race of man. you were sent by he who calls himself god, to strengthen the chains of bondage. i invoke you in order to brake the chains of bondage and kindle the fires of freedom. yes, you have gained many followers and sheep of your fold but now the tide is turning and your flock is learning the truth. in the name of lucifer, the daemons and legions. i condemn thee to the abyss and free the souls of all you have taken. this host is your filth that only your sheep will eat! take the wafer and burn in a sp

BASIL VALENTINE TWELVE KEYS

rything that is obtained from the mines has its value, unless, indeed, it is adulterated. adulteration, however, spoils its goodness and its efficacy. twelve keys of basil valentine 25 of 95 as the physician purges and cleanses the inward parts of the body, and removes all unhealthy matter by means of his medicines, so our metallic substances must be purified and refined of all foreign matter, in order to ensure the success of our task. therefore, our masters require a pure, immaculate body, that is untainted with any foreign admixture, which admixture is the leprosy of our metals. let the diadem of the king be of pure gold, and let the queen that is united to him in wedlock be chaste and immaculate. if you would operate by means of our bodies, take a fierce grey wolf, which, though on acc

nt that the spiritual will also be transmuted into a bodily form, and that our number shall prevail through the four seasons in the fourth part of the sky (after the seven planets have exercised power, and that its course will be perfected by the test of fire in the lowest chamber of our palace, when the two shall overpower and consume the third. for this part of our magistery skill is needed, in order to divide and compound the substances aright, so that the art may result in riches, and the balance may not be falsified by unequal weights. the sky we speak of is the sky of our art, and there must be justly proportioned parts of our air and earth, our true water and our palpable fire. twelve keys of basil valentine 47 of 95 seventh key natural heat preserves the life of man. if his body lo

ies of sidereal influence; consequently the seed is spiritually produced in the earth, and putrefies in the earth, and by the operation of the elements generates corporeal matter according to the species of nature. thus the stars and the elements may generate new spiritual, and, ultimately, new vegetable seed, by means of putrefaction. but man cannot create new seed; for it is not in his power to order the operation of the elements and the essential influences of the stars. by natural conditions, however, new plants are generated simply through putrefaction. this fact is not noticed by the farmer, simply because it is a thing that he has always been twelve keys of basil valentine 53 of 95 used to, and for which he is unable to find an explanation. but you who should know more than the vulg

rth. this assertion may appear incredible, but it is nevertheless true. in like manner, fire includes air, water, and earth, since otherwise it could generate nothing. water contains fire, air, and earth; for if it did not, there could be no growth. at the same time, each element is distinct, though each contains the others. all this is: found by distillation in the separation of the elements. in order to rationally prove this to you, who are investigating the separation of nature. and purpose to understand the division of the elements, lest you should think my words inventions, and not true, i tell you that if you distil earth, you will find that, first of all, there is an escape of air, which, in its turn, always contains fire, as they are both of a spiritual essence, twelve keys of basi

d when his strength was deserting him. there is nothing, says the philosopher, save a double mercury; i say that no other matter has been named; blessed is he who understands it. seek therein, and be not weary; the result justifies the labour. a short appendix and clear resumption of the foregoing tract concerning the great stone of the ancient sages i, basil valentine, brother of the benedictine order, do testify that i have written this little book, wherein, after the manner of the ancients, i have philosophically indicated how this most rare treasure may be acquired, whereby the true sages did prolong life unto its furthest limit. but, notwithstanding that my conscience doth bear me witness in the sight of the most high, before whom all concealed matters are laid bare, that i have twelv

BEHOLDERS OF NIGHT

the gateway, and soon lilith and samael again emerged from the light of azazel, called lucifer, the bringer of light. that the challenge of the initiate to the adept is the very self, that the dark wells of the watchers were guarded by our own demons and angels, and that we must unite the worlds to create the ecstasy of the self. the left hand path itself is the path of disunion from the natural order or objective universe. witches, are considered wise unto their very name, which indicates and objective view of their own surroundings and life. life is a great gift, even more so is the gift of freedom. freedom is the chance to progress and develop ones own life in accordance to desire. a responsible and free individual stands at the gateway of possibility, from which limits are only placed

se unto their very name, which indicates and objective view of their own surroundings and life. life is a great gift, even more so is the gift of freedom. freedom is the chance to progress and develop ones own life in accordance to desire. a responsible and free individual stands at the gateway of possibility, from which limits are only placed by ones mind. to align ones own self with the natural order is to dissolve the essence, from which the consciousness would be devoured by the mind numbing devourer called christianity, or the right hand path. this is the very silk masked murdered of the self, which would caress us into the arms of the scorpion, which would destroy all of which we are to sacrifice the mind to the void of non-being. the left hand path is the strengthening of the mind

ould be devoured by the mind numbing devourer called christianity, or the right hand path. this is the very silk masked murdered of the self, which would caress us into the arms of the scorpion, which would destroy all of which we are to sacrifice the mind to the void of non-being. the left hand path is the strengthening of the mind, and the possibility of one becoming as a separate being, not in order with the natural universe, that he or she is uniquely different. this is the path of lucifer and lilith, those who stand within the dark wells and have illuminated the black flame of self-acknowledgement and the joys of the waking and dreaming worlds. the left hand path tests the individual, uniting the demonic with the angelic, and the balance between the two. it also frees one of the need

n therein. the black flame itself is illuminated through the work of the left hand path, through the development of ones own self-divinity, through our famulus and servitors, the guardians and angels of our temple, the arcana of self as revealed in essence. each individual is a model of lucifer, whom is the imagination, or self. that we must shadow forth the adversary to rebel against the natural order, to awaken the black flame of self-knowledge. we are thus iblis, the children of the fire djinn whom shall taste from the skulls of the sleeping. ii) the adversary oh moon nourished haunters of dreams, who have 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

he 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 to free the self from the limits set within society s context and rules. this is not an advocating of crime, but rather to work within still societies rules, mastering it all along. the true will is the essence of the adversary, which seeks to break free from the accepted order, an often unfertile result of the dayside world of the

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

e scholarship. de nebesky-wojkowitz 1998, gibson 1991, and kalsang 1996 are the only secondary sources available on tsiu marpo, and the latter source provides a very poor and rudimentary history. the first two sources are informative; however, de nebesky-wojkowitz is outdated and gibson only briefly examines tsiu marpo for the purpose of his larger argument. due to this paucity of information, in order to understand better this deity and his importance in tibet, i will explore tsiu marpo through four venues representative of his influential role: his origin story and its connection with tibetan cultural history, his iconography and its representation of tibetan expressions of violence, his involvement in apotropaic ritual, and his importance within the tibetan oracle tradition. this last v

n tibet, i will explore tsiu marpo through four venues representative of his influential role: his origin story and its connection with tibetan cultural history, his iconography and its representation of tibetan expressions of violence, his involvement in apotropaic ritual, and his importance within the tibetan oracle tradition. this last venue of exploration will pull from all previous venues in order to elaborate on the oracle tradition as a dynamic outlet, through which the ritual program of the deity is enacted for a social service, and which utilizes iconographically significant ritual implements to submerge the service within a realm of sacrality. through this detailed examination of one tibetan protector deity, i hope to provide a template for further studies on protector deities as

an buddhism focus on scholastic and philosophical aspects. yet, the greatest tibetan intellectuals today, as in the past, engage themselves not only in buddhist philosophy, but in ritual performances as well if the tradition itself does not divide philosophy from ritual, there is no justification for the fact that ritual is so often belittled or ignored by scholars of tibetan buddhism" 1 that. in order to have a fuller understanding of buddhism and its practice in tibet, an exploration of its deities and their involvement in ritual is necessary. though research has been minimal, there nonetheless exist a number of resources that focus exclusively on tibetan deities, and their value and content will be further explored below. for now it can be said that these previous studies have an overal

pproach to that utilized by yael bentor in her study of consecration manuals. my foundation will be a study of tibetan texts combined with the added support of secondary materials and observations.9 chapter outline this study is organized in five chapters. the first chapter will establish the cosmological, historical, and ritual background of tibet in which tsiu marpo exists. this is necessary in order to understand the multiple contexts in which tsiu marpo and other protector deities participate, as well as the social solidarity that they help to maintain. the second chapter will provide the origin myth of tsiu marpo as recounted in the primary tibetan texts concerning him. this chapter will discuss how tsiu marpo evolved from a fallen buddhist monk to a local malicious spirit and, finall

. in their possessed state of trance, oracles provide communal advice 9 see bentor 1996, p. xxi. 7 through the power of clairvoyance. historically important oracle lineages, such as the nechung (gnas chung) oracle of the dalai lamas, were even regularly consulted concerning nation-wide political matters. as there was once a tsiu marpo oracle, a final examination of tibetan oracles is important in order to uncover the full range of ritual practice and interpretation surrounding this deity. this last chapter will then pull from all previous chapters to elucidate the oracle tradition as a dynamic outlet through which the ritual program of the deity is enacted for a social service and that utilizes iconographically significant ritual implements to submerge the service within a realm of sacrali

BLACK SERPENT1

s to me, i patiently refuted the various claims against devil worship they made, and i told them what devil worshipers like myself really do. at the same time, i even defended some of these christians when they were being unfairly mistreated in debates with atheists. now a few of these christians believed, and continue to believe, that i am simply an evil monster pretending to be a good person in order to win their affections, and i do not speak with these persons anymore. but most of the christians i have become acquaintances with have realized that i am sincere about my beliefs, and yet i am also a good person. the point was never to convert any of them to my beliefs, or to make them question their own beliefs necessarily; rather, the point was simply to debunk their beliefs about "satan

BLACK WITCHCRAFT

it is both dual natured, light and shadow, bestial and angelic, ad infinitum. the word black within the context of writing here is in reference to the hidden nature of the sinister craft, it is both the depths of initiation which runs deep in our souls, and the future possibility by the atavistic urges which may be harnessed into powerful tools of refining and strengthening our consciousness. the order of phosphorus is an initiatory guild of practitioners of sorcery from a left hand path point of view. the word black is described by idries shah as being identified with the sound of fhm in the arabic tongue, which is black meaning wise and equally with understanding. shah writes further that black holds a connection with hidden wisdom, thus the phrase, dar tariki, tariqat which means in the

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

ns of the left hand path has long been a clouded and often misunderstood definition. essentially, the left hand path is by universal perception as being the mutation or transformation of consciousness into a divinity or divine conscious, this is done by the process of the practice of magick and sorcery to achieve the motion of the body and mind towards a higher perception. the black adepts of the order of phosphorus and the black order of the dragon are magicians who are committed to process of self-determined magical exercises to refine and expand their consciousness; through physical and mental activity. this includes but is not limited to, sexual magick, ceremonial practice and solitary workings of all kinds to seek the initiatory results of magick itself. this is not a path of prayer a

e atavistic or primal recesses of the human mind. this deific energy or power may be recalled into the flesh and conscious mind of the practitioner, thus one finds the knowledge undertaken by earlier sects such as the golden dawn, the maskhara of the arabic and asian tribes, austin osman spare s zos kia cultus, etc. there are numerous rituals explored by luciferian sabbat practitioners within the order of phosphorus and the black order of the dragon which utilize old methods of lycanthropy and the shedding of flesh, of shape shifting by dream in therion form to go forth to the erotic convulsions of the infernal sabbat. the god of luciferian witchcraft is seth-an, or set (the same as samael, satan. this is the egyptian prince of darkness, a lord of chaos and sorcerous power. set should not

imed at enlightening those who would condemn it first hand without the consideration for it s deeper meaning; but it must be known that those who walk this path are considered cursed and condemned by society, once you walk the path of initiation, the devil s blood is within your veins, your very shadow is the darksome dance of daemon and angel, cain and lilith. the ritual of the sabbat within the order of phosphorus is one which echoes the ancient terms and ideals which describe the rite. some seek to leave the flesh at night and fly forth in spirit to the circle, yet others find ceremonial practice more to their liking; while others practice in solitary and their imagination opens forth the gates to the infernal and celestial gathering. in ecstasies: deciphering the witches sabbat by carl

BLAVATSKY H P ANTHROPOGENESIS

holy fires" which created on seven localities of the island of electria (or samothrace) the "kabir born of the holy lemnos (the island sacred to vulcan. according to pindar (see "philosophumena" miller's edition, p. 98, this kabir, whose name was adamas, was, in the traditions of lemnos, the type of the primitive man born from the bosom of the earth. he was the archetype of the first males in the order of generation, and was one of the seven autochthonous ancestors or progenitors of mankind (ibid, p. 108. if, while coupling with this the fact that samothrace was colonised by the phoenicians, and before them by the mysterious pelasgians who came from the east, one remembers also the identity of the mystery gods of the phoenicians, chaldeans, and israelites, it will be easy to discover whenc

heir synthesis, the god of wisdom and of the deep, identified with oannes-dagon, at the time of the fall, and called (collectively) the demiurge, or creator (see chaldean account genesis, p. 82) there are two "creations" so called, in the babylonian fragments, and genesis having adhered to this, one finds its first two chapters distinguished as the elohite and the jehovite creations. their proper order, however, is not preserved in these or in any other exoteric accounts. now these "creations" according to the occult teachings, refer respectively to the formation of the primordial seven men by the progenitors (the pitris, or elohim: and to that of the human groups after the fall[[footnote(s* see pliny, 4, c. 12; strabo, 10; herodotus, 7, c. 108; pausanias, 7, c. 4, etc[[vol. 2, page] 6 the

s island of plato of that name was but a fragment of this great continent (see "esoteric buddhism) v. the fifth continent was america; but, as it is situated at the antipodes, it is europe and asia minor, almost coeval with it, which are generally referred to by the indo-aryan occultists as the fifth. if their teaching followed the appearance of the continents in their geological and geographical order, then this classification would have to be altered. but as the sequence of the continents is made to follow the order of evolution of the races, from the first to the fifth, our aryan root-race, europe must be called the fifth great continent. the secret doctrine takes no account of islands and peninsulas, nor does it follow the modern geographical distribution of land and sea. since the day

puranas- for one who understands the allegories of the latter- contain the same statements. suffice, then, to us the strong probability that a people, now unknown to history, lived during the miocene period of modern science, at a time when greenland was an almost tropical land- note. the reader is requested to bear in mind that the first and the following sections are not strictly consecutive in order of time. in the first section the stanzas which form the skeleton of the exposition are given, and certain important points commented upon and explained. in the subsequent sections various additional details are gathered, and a fuller explanation of the subject is attempted[[vol. 2, page 13] book ii- part i. anthropogenesis- stanzas translated with commentaries from the secret book of dzyan[

the latter out of potential latency in the one reality. hence spring the wondrous laws of matter: hence the "primal impress" so vainly discussed by bishop temple. force thus is not synchronous with the first objectivation of mulaprakriti. but as, apart from it, the latter is absolutely and necessarily inert- a mere abstraction- it is unnecessary to weave too fine a cobweb of subtleties as to the order of succession of[[footnote(s* according to dr. a. wilder's learned definition, genesis[[genesis, is not generation, but "a coming out of the eternal into the kosmos and time "a coming from esse into exsistere" or "from be-ness into 'being- as a theosophist would say[[vol. 2, page] 25 man, the third logos. the cosmic ultimates. force succeeds mulaprakriti; but, minus force, mulaprakriti is fo

BLAVATSKY H P COSMOGENESIS

e invisible "lives. 259 occult vital chemistry and bacteriology. 261[[vol. 1, page] xii contents. page. the watcher and his shadow. 265 earth peopled by the shadows of the gods. 267- summing up. 269 the pith and marrow of the secret doctrine. 273 hermes in christian garb. 285 some occult aphorisms. 289 the seven powers of nature. 293- book i- part ii. the evolution of symbolism in its approximate order. i. symbolism and ideographs. 303 emblem and symbol differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligen

or opposes itself to the ancient words in which the essence of all religion, past, present, and to come, is given; to do justly, to love mercy, to walk humbly before thy god" provided we connote by the word god, not the crude anthropomorphism which is still the backbone of our current theology, but the symbolic conception of that which is life and motion of the universe, to know which in physical order is to know time past, present, and to come, in the existence of successions of phenomena; to know which, in the moral, is to know what has been, is, and will be, within human consciousness (see "science and the emotions" a discourse delivered at south place chapel, finsbury, london, dec. 27th, 1885[[vol. 1, page] 4 the secret doctrine. two are able to understand the profound logic of their p

s "death" in any other sense than as a temporary disappearance from the manifested plane of existence, or as a periodical rest. the occultists are, therefore, at one with the adwaita vedantin philosophers as to the above tenet. they show the impossibility of accepting on philosophical grounds the idea of the absolute all creating or even evolving the "golden egg" into which it is said to enter in order to transform itself into brahma- the creator, who expands himself later into gods and all the visible universe. they say that absolute unity cannot pass to infinity; for infinity presupposes the limitless extension of something, and the duration of that "something; and the one all is like space- which is its only mental and physical representation on this earth, or our plane of existence- ne

extending throughout a maha-kalpa or the "great age- 100 years of brahma- making a total of 311,040,000,000,000 of years; each year of brahma being composed of 360 "days" and of the same number of "nights" of brahma (reckoning by the chandrayana or lunar year; and a "day of brahma" consisting of 4,320,000,000 of mortal years. these "eternities" belong to the most secret calculations, in which, in order to arrive at the true total, every figure must be 7x (7 to the power of x; x varying according to the nature of the cycle in the subjective or real world; and every figure or number relating to, or representing all the different cycles from the greatest to the smallest- in the objective or unreal world- must necessarily be multiples of seven. the key to this cannot be given, for herein lies

how non ego, voidness, and darkness are three in one and alone self-existent and perfect. it is absolute, however, only in a relative[[vol. 1, page] 43 motions, the "great breath" sense, for it must give room to still further absolute perfection, according to a higher standard of excellence in the following period of activity- just as a perfect flower must cease to be a perfect flower and die, in order to grow into a perfect fruit- if a somewhat irish mode of expression may be permitted. the secret doctrine teaches the progressive development of everything, worlds as well as atoms; and this stupendous development has neither conceivable beginning nor imaginable end. our "universe" is only one of an infinite number of universes, all of them "sons of necessity" because links in the great cos

BLUE EQUINOX

rnate 5 years of silence with 5 years of speech. hence publication has been from 1909-1914, an v-ix; and now from 1919-1924, an xv-xix. love is the law, love under will. 11 a.a. pr monstrance a manifesto of the great white brotherhood do what thou wilt shall be the whole of the law. the pr monstrator of the a.a. wishes it to be known that the period of silence, which (according to the rule of the order) lasts during every alternate five years, will end at the equinox of spring in the year 1919 of the vulgar era. he wishes to call attention to the general principles of the great white brotherhood, which is also known as the a.a. primarily, this body exists for the purpose of conferring initiation. secondarily, it prepares people for initiation by means of courses of instruction. these cours

ra. he wishes to call attention to the general principles of the great white brotherhood, which is also known as the a.a. primarily, this body exists for the purpose of conferring initiation. secondarily, it prepares people for initiation by means of courses of instruction. these courses are divided into two main parts, theoretical and practical. information with regard to both these courses. the order issues printed books of instruction. they cover the classics of all previous systems, and explain the particular system of a.a. these instructions are issued in an extremely comprehensive and well-ordered form. every instruction has been edited on strictly scientific lines. students are thoroughly drilled in this work; examations take place regularly, and diplomas issued to those who pass th

and is the diary of a magus. this book contains a detailed account of all the experiences passed through by the master therion in his attainment of this grade of initiation, the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the the equinox 14 order; he has given eighteen years to the critical study of this masterpiece. liber xxi. the classic of purity: by ko hsuen. a new translation from the chinese by the master therion. liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest sec

ill be of permanent value for a library. the general appearance will be uniform with the last volume, but the binding will be of improved quality. love is the law, love under will [all enquiries with regard to the publications of the a.a. should be addressed to the cancellarius of the a.a, care of the publishers of the equinox] 18 a.a. curriculum do what thou wilt shall be the whole of the law in order to facilitate the study of the official instructions and other publications of the a.a, the pr monstrator of the order now issues a series of courses corresponding to the various grades. the grades themselves represent magical and mystical progress, corresponding to which will be grades of studentship representing intellectual progress, and an examination in each grade must be passed before

y slightly remodelled. the equinox 20 the upanishads (s. b. e. series) the classical basis of vedantism, the best-known form of hindu mysticism. the bhagavad-gita. a dialogue in which krishna, the hindu .christ, expounds a system of attainment. the voice of the silence, by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the order; he has given eighteen years to the study of this masterpiece. raja yoga, by swami vivekananda. an excellent elementary study of hindu mysticism. his .bhakti yoga. is also good. the shiva samhita. an account of various phyiscal means of assisting the discipline of initiation. a famous hindu treatise on certain physical practices. the hathayoga pradipika. similar to the shiva samhita. the aph

BOOK OF ENOCH

demented religious fanatic wrote the book- not long before the earliest provable fragments (200 or 300bc. i think it is impossible to support this view. such an author would have to be able to write the entire book from the point of view of a person who knows nothing of countries with names, or religions with names. then he goes on to describe the angels as blond men, who ran away from heaven in order to be promiscuous with women. i don t believe this is the sort of world view that would have been well received or widely accepted anywhere in 200 bc. this plus the all too accurate prophecies are probably the reasons why it was lost by the religions that used to regard it as holy. i concluded that the book is probably what it appears to be; well preserved, ancient and genuine. enoch was the

g and an end, and it is self-consistent. even more significant is the way that enoch's character and style of writing are still apparent. the only parts that i suspect were written by different authors i have separated out, as the book of methuselah, and the book of noah (chapters 10& 11. the translation by michael knibb, into english, is very good, and i have had to do very little to the text in order to change it from a good translation into clear english. i have added quite a lot of punctuation and improved the presentation, but i have made only very minor changes to the text (such as substituting before with in front of where appropriate. in a few places i have substituted sky for heaven where it makes the meaning clearer. where enoch says the face of heaven he means the sky but i have

blems. i have marked these with dots) where some words seem to have been lost. fortunately, there are not many of these, and nothing important appears to be missing. i did find a few translocations in the text: 1. methuselah's book had been inserted near the back, 2. noah's book and the storehouses had been inserted into the third parable. 3. part of the prophecy of the ten weeks was in the wrong order. i have kept the ethiopian chapter and verse numbers, in all cases, so that my changes to the order of presentation can easily be seen. i have split the book into sections- where there seems to be a natural break, and given each one a title. i inserted noah and methuselah s works into the middle- where there seems to be a major break in enoch s book. the first section of enoch is mainly the

of god will shine on them. 1.9] and behold! he comes with ten thousand holy ones; to execute judgment upon them and to destroy the impious, and to contend with all flesh concerning everything that the sinners and the impious have done and wrought against him. 2) god's laws 2.1] contemplate all the events in the sky; how the lights in the sky do not change their courses, how each rises and sets in order, each at its proper time, and they do not transgress their law. 2.2] consider the earth and understand from the work that is done upon it, from the beginning to the end, that no work of god changes as it becomes manifest. 2.3] consider the summer and the winter; how the whole earth is full of water and the clouds and dew and rain rest upon it. 3.1] contemplate and see how all the trees appea

e for himself one each. and they began to go into them and were promiscuous with them. and they taught them charms and spells, and they showed them the cutting of roots and trees. 7.2] and they became pregnant and bore large giants. and their height was three thousand cubits. 7.3] these devoured all the toil of men; until men were unable to sustain them. 7.4] and the giants turned against them in order to devour men. 7.5] and they began to sin against birds, and against animals, and against reptiles, and against fish, and they devoured one another's flesh, and drank the blood from it. 7.6] then the earth complained about the lawless ones. 8.1] and azazel taught men to make swords, and daggers, and shields, and breastplates. and he showed them the things after these, and the art of making t

BOOK OF JASHAR

n it is fatal for any one person to disobey. however, if everyone expects everyone else to ignore the king's orders, then no one person has any incentive to pay any attention to the king's orders. either set of expectations can be a stable equilibrium. thus, when god's words shift the expectations from one equilibrium to the other, the king's universal authority simply vanishes, and the new world order of international rivalries and wars can begin to evolve. the phrase "with its own language for laws and prayers" suggests that the divisions may be both political and religious. the word "language" here could be interpreted in the sense of "wording" that is, we may be divided simply by our use of different words to describe similar codes of behavior and religious principles. the abrupt intro

hildren of the man whose sacrifice led to the great revolution, and as grandchildren of the woman whose courage made the revolution possible, they should have a claim to special treatment. thus, the story puts jacob and his twin in a position to found tribes whose claim to nationhood might be disputed, but whose special status in god's plan cannot. abram fears the terrors and tragedies of a world order that is based on unrestrained international rivalry and warfare, and so he asks god whether conflict must be so wasteful of human values and potential. god answers abram's concerns by commanding that we must not fight or destroy other nations until we have learned about them. this commandment is linked to the earlier commandment, to pass cultural traditions on to our children. thus, while th

BOOK T

iota-theta-eta-rho aleph air 58 the magician the magus of power bet mercury book t page 2 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 such are the titles of the abodes or atouts of thooth; of the mansions of the house of my father. the descriptions of the seventy-eight symbols of this book "t" in a circle, composed of two white bars; together with their meanings. of the aces first in order and importance are the four aces, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the conne

dark dark prince winged bull's flowery land, bull, sceptre with orb and dark- dark book t page 10 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 of the thirty-six decans here follow the descriptions of the smaller cards of the four suits, thirty-six in number, answering unto the thirty-six decans of the zodiac. commencing from the sign aries, the "central" decans of each sign follow the order of the days of the week. thus- of the thirty-six decans here follow the descriptions of the smaller cards of the four suits, thirty-six in number, answering unto the thirty-six decans of the zodiac. commencing from the sign aries, the central decans of each sign follow the order of the days of the week. thus- being thus the four threes, sixes, and nines. the first and third decans follow the

of the days of the week. thus- of the thirty-six decans here follow the descriptions of the smaller cards of the four suits, thirty-six in number, answering unto the thirty-six decans of the zodiac. commencing from the sign aries, the central decans of each sign follow the order of the days of the week. thus- being thus the four threes, sixes, and nines. the first and third decans follow the same order: sunday beginning the first decan of virgo and in the third decans of gemini and capricorn. the planets govern respectively decans with the following titles- or in taurus leo libra sagittarius pisces two wands: 1 each of the other suits. or in gemini leo libra capricorn pisces two swords: 1 each of others. head cross, orb held downwards brown princess winged ram's head grass, flowers, grove

the matter thoroughly and definitely determined. ultimating force. follow the particular descriptions of each of the thirty-six cards: with full meanings. decan-cards are always modified by the other symbols with which they are in contact. xxi. the lord of strife five of wands two white radiant angelic hands issuant per nubes dexter and sinister. they are clasped together in the grip of the first order "i.e" the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is upright in the middle; the others cross each other. flames leap from the point of junction. above the middle wand is the sign saturn, and below is that of

illed; illusion, deception, error; slight success at outset, not retained. herein the angels hb:mlhal and hb:chhvyh rule. book t page 16 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 xxxiii. the lord of swiftness eight of wands or torches four white radiating angelic hands (two proceeding from each side) issuant from clouds; clasped in two pairs in the centre with the grip of the first order. they hold eight wands, crossed four with four. flames issue from the point of junction. surmounting the small wands with flames issuing down them, and placed in the centre at the top and bottom of the card respectively, are the symbols of mercury and sagittarius for the decan. too much force applied too suddenly. very rapid rush, but quickly passed and expended. violent, but not lasting. sw

BOOK OF BLACK SERPENT

n brings it low in aspersion, so does our creator sanctify and bless the rain which begins by the sun's days over the seas. so let it be that the aspersion brings a cleansing not of filth but of evil. the types of spirits. the qlipoth: the names of the servitors of the qliphothic rulers are expressed as the name of their ruler given in extensio, each name being the seed of a name of a subservient order; thus thamiel (thamal) is served by thadekiel, abraxiel, mahaziel, azazael and lufugiel and the rest of the crowns likewise in the same manner. the relationship between the archdaemons and the qliphoth is that the qliphoth rule on earth in temporal form and the archdaemons rule the earth in a transcendent manner. one is visible and the other invisible. the invisible can be compelled to appea

BOOK OF DOOM

planet, first as an oral tradition, then in written copies or in ideogrammic forms that were well guarded. 1.8. it exists in many forms and translations. 1.9. each of its forms contains the keys that unlock the knowledge, power and wisdom of the ancient empire. 1.10. with the power of the book of doom you will receive the keys so that you can work toward being accepted into the great interstellar order of algol. 1.11. the decision lies always with you. 1.12. this is so because you are the one who decides about his or her own fate. 1.13. if you think that you are ready for the book of doom, you may go ahead to reach for the keys that help you unlock your powers. 1.14. if you still think that you have to lean on some deity, this book is not for you. 1.15. in this case it is better for you no

proceed. 1.16. read the book of doom with insight, book for book, and chapter for chapter. 1.17. look for the meaning in between the lines, then the keys will be given to you and you will find your teacher. 1.18. open your being to the book of doom! translator's note: be aware of the italics and capitals! there are 18 verses per chapter, which amounts to three times 6 verses! caput secundum: the order of algol and sorcery 2.1. sorcery is a spiritual science that encompasses the whole of the human being. 2.2. it involves knowing your own nature and the nature of the universe at large to bring about the change that you want in your life. 2.3. this change is always under your control, not under control of a deity or of any other being above the clouds. 2.4. sorcerers know themselves to be go

rol it! 2.9. they do not bow to anything nor anyone! 2.10. therefore, if you feel you need to lean on something, the left path and the black arts are not for you! 2.11. the sorcerers are the powerful, the proud, and the resourceful in the universe. 2.12. therefore they are not religionists of any kind. 2.13. o.a.i. stands for ordo algolis interstellaris vel infernalis. 2.14. it is an interstellar order of black magicians that is older than mankind. 2.15. it is for the proud, for the powerful, and for the resourceful. 2.16. algol symbolizes the principle of creative dynamics in the universe at the threshold of creation. 2.17. structured deities that emanate from algol take undeserved credit for some creation in the past. 2.18. seeded by algol, the o.a.i. was one of the most powerful dynamic

BOOK OF PLEASURE

plied by adopting a hypothesis or faith that reflects non-worryingly or deceitfully rationalizes the rejected. truth is not the truth of formula. the centre of belief is love for one's self, projecting environment for fulfilment but allowing its distortion to simulate denial, an ambition to become ulterior to self-desire, but you cannot get further than the centre, so one multiplies (believes) in order to be more unaware of the fundamental. now this refusal to believe what one believes and exactly as one believes, is the first condition for all the book of pleasure (self love) get any book for free on: www.abika.com 18 those who are in desire in any sense whatsoever; the man who is in love perforce becomes a liar, self-hypnotised by his morbid ornamentation. you know the results .you can o

ll take the plunge? the learning of "how" is the eternal "why- unanswered! a genius is such, because he does not know how or why. the storehouse of memories with an ever-open door. know the sub-consciousness to be an epitome of all experience and wisdom, past incarnations as men, animals, birds, vegetable life, etc, etc, everything that exists, has and ever will exist. each being a stratum in the order of evolution. naturally then, the lower we probe into these strata, the earlier will be the forms of life we arrive at; the last is the almighty simplicity. and if we succeed in awakening them, we shall gain their properties, and our accomplishment will correspond. they being experiences long passed, must be evoked by extremely vague suggestion, which can only operate when the mind is unusua

BOOK OF SATYRS

aptable. there would seem, indeed, to exist a guiding science supplanting natural selection where the popular interest is concerned: as though some ingenious financier had made an abiding tabulation or arithmetic of invariable demands, in hope to subdue the purposes of his race every ebullience feeble enough to lay its own destiny aside, and trim its shape to the recognised guage. outside such an order all the free forces of art move-some hovering in uncertain intention, momentarily liable to that mundane gravitation which invites their indecision; others, like spare, naturally and definitely in possession of themselves, are hardly compelled even within that reckoning to which isolated evidences of their mode tempt the scientific. the "earth" book of spare was an elemental and chaotic thin

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

news of witchcraft what it is; its relevance in the world today comes "the seeker. if there is this alternative to the conventional religions, this modern, forward-looking approach to life known as "witchcraft, then how does one become a part of it? there, for many, is the snag. general information on the old religion valid information, from the witches themselves is available, but entry into the order is not. the vast majority of covens (groups of witches) are still wary enough that they do not throw open their doors and welcome all and sundry. they are happy to straighten the misconceptions, but they do not proselytize. this leads many would-be witches, out of sheer frustration, to simply declare themselves "witches" and start their own practices. in doing so they draw on any, and oftime

you are finally happy with what you have learned, answer the examination questions. answer in your own words, without referring back to the text. in this way you can see what has sunk in and what has not. do not go on to the next lesson until you are completely happy with the previous one. answers to the questions are to be found in appendix c. the book has been carefully put together in specific order. don't try to jump ahead to "more exciting" lessons. you may well find that you don't have the necessary basics for them! when you have carefully worked through the entire book, then will be the time to go back and dip into it as a refresher. this book is based on the very successful seax-wica seminary course that was enj oyed by over a thousand students worldwide. from that experience i kno

offer them to devils in most accursed wise; how witches injure cattle, raise and stir up hailstorms and tempests and cause lightning to blast both men and beasts. then follow remedies for the above. the third part of the book 'relating to the judicial proceedings in both the ecclesiastical and civil courts against witches and indeed all heretics, is perhaps the most important. it is here that the order of the trial is dealt with 'who are the fit and proper judges for the trial of witches?'is the first question. it goes on to the method of initiating a process; the solemn adjuration and re-examination of witnesses; the quality and condition of witnesses; whether mortal enemies may be admitted as witnesses. here we are told that 'the testimony of men of low repute and criminals, and of serva

ore content; more warm and happy? much of it has to do with their empathy with nature. early people lived hand-in-hand with nature through necessity. they were a part of nature, not separate from it. an animal was a brother or a sister, as was a tree. wo/man tended the fields and in return received food for the table. sure, s/he killed animals for food. but then many animals kill other animals in order to eat. in other words, woman and man were a part of the natural order of things, not separate from it. not "above" it. modern wo/man has lost much, if not all, of that closeness. civilization has cut them off. but not so the witch! even today, in this mechanized, super-sophisticated world that this branch of nature (woman and man) has created, the wicca retain their ties with mother nature

magick and wisdom in living as being united in the way one views the world and lives within it a world view and philosophy of life which we identify as witchcraft the wiccan way. 8. calling oneself "witch" does not make a witch but neither does heredity itself, nor the collecting of titles, degrees and initiations. a witch seeks to control the forces within her/himself that make life possible in order to live wisely and well without harm to others and in harmony with nature. 9. we believe in the affirmation and fulfillment of life in a continuation of evolution and development of consciousness giving meaning to the universe we know and our personal role within it. 10. our only animosity towards christianity, or towards any other religion or philosophy of life, is to the extent that its in

BUDGE E

h the voice of this great god, and their throats draw in breath, for when he crieth to them he ordereth them what they are to do, and he appointeth to them green herbs in abundance in their field. and they supply with the green herbs of urnes the gods who are in the following of ra, and they make offerings of water to the spirits by the command of this great god, and they kindle flames of fire in order to burn up the enemies of ra, and there is wailing to them, and they lament after this great god hath passed them by. am-nebaui is the guardian of this field; whosoever knoweth [this] is in the condition of a spirit equipped with [words of power, and [the gods] protect [him" p. 37 the five lines of text which contain the address of the gods to ra, and the answer of the god, read- p. 38 p. 39

ye may exist therein [who are with your souls] by day, who are in my following in the tuat, when i make my way through the night and when i destroy the darkness, o grant me your help so that i may travel on in the following of my eye, and that i may journey forwards with those who go to my place in the east. utter ye cries of joy, o gods of the tuat, for i avenge you [utter ye cries of joy] for i order your destinies" when they have addressed this god whilst rowing along his boat am-ta, they cry out, and they bring him to rest in the field of the nepertiu gods who are in the following of osiris. if these scenes be done [in writing] according to the similitudes which are in the p. 43 hidden place of the palace, and if a man hath knowledge of [these] words. they shall act as magical protecto

waters, who keep ward over your lands, who go round about in the pool of those who are submerged in nu, pilot ye these to the lands of the sea of the tuat, unto your waters which never dry up, and rise ye up in your lands and let me travel over you in peace. this great god saith, o ye, lift ye up your weapons to your. image, and protect ye the foreheads of your maat, and perform ye your work, in order that i may be able to pass by you in peace" 8. immediately in front of the god anp-heni is an object which looks like a chamber with a rounded roof; but whatever it may be, it is filled with sand, and from the fact that the sign of "night" or "darkness" appears at the top, we may conclude that it represents p. 106 some form of the dark underworld of seker. to each side of it a hawk clings by

him it is said "he liveth by ra every day, he travelleth over every place of maat in the tuat, and it is he who setteth himself in opposition to the scarab" to this serpent ra saith "hail, thou serpent ter, whom i myself have fashioned, open thou to me thy folds, open thou thy folds wherewith thou hast doubly sealed the earth to protect me, and march thou against those who are in my following, in order that i may pass by thee in peace" 10. the god baferkheftiu, ram-headed (see p. 111. 11. the god iu-her-aptesu, who holds a lasso in each hand (see p. 111. p. 107 click to view the kingdom of seker. p. 109 12. the god an-at, wearing a feather of maat (see p. 111. 13. the god abui, with his head turned behind him; he is provided with a shade (see p. 111. 14. the god amu, bull-headed (see p. 10

ui (right) sem-heru. click to view (left) amen heru (center) khent-ast-f (right) khent-ment-f. p. 224 by their names, they unite themselves and come into life in the shades which are in the mouth of the great god, and their souls journey onwards in his train to the horizon. they strip the bodies of the dead of their swathings and break in pieces the bodies of the enemies [of ra, and they give the order for their destruction in the tuat" in the lower register are- 1. the god horus, hawk-headed and wearing a disk, leaning on a staff. click to view horus. 2. five 1 lakes of water, in each of which is submerged a male form; these figures are called the "submerged" 3. three 2 lakes of water, in each of which is a male form swimming, turned over on his breast; these are called the "swimmers" 4

CASE PAUL F THE BOOK OF TOKENS

pictorial form, used by initiates for the transmutation of personality and the attainment of union with god. comment has been reduced to such explanation as seems required to make certain qabalistic terms intelligible to the uninitiated. paragraphs of the comment are numbered the same as the paragraphs of the text. dr. paul foster case founded builders of the adytum, a non-profit organization, in order to assure the survival and extension of the hermetic sciences, which the book of t o k e n s the adepts who had gone before him placed in his care. the modesty of this great soul is revealed by the fact that he rarely thought to put his signature to the voluminous writings and lessons on ageless wisdom which he left to posterity in the care of builders of the adytum. dr. case entered into hi

secret techniques of tarot and qabalah (esoteric teachings of the ageless wisdom) into terms understandable to and usable by the modern mind; to assure that this and coming generations would have available the timeless methods of initiation in the western occult tradition which leads to spiritual and psychological integration, unfoldment and illumination. paul foster case came into incarnation in order to fill a great spiritual need for the modern world. his unique and effective contribution to the spiritual path of return being completed, he withdrew from his physical vehicle on march 2, 1954. it is our profound privilege and grave responsibility to carry on the great work which dr. case left in our care. correspondence lessons on occult psychology, tarot, holy qabalah, spiritual alchemy

of the letter-name beth, b i th. the "inmost essence" mentioned in this paragraph is en soph aur, ain svp avr, the limitless light. in the philosophy of the qabalah, en soph aur is held to subsist throughout eternity, and is regarded as being that which precedes all manifestation. hence, although kether, the crown, or primal will, is the first among the lights of emanation, it is secondary in the order of thought to the limitless light. therefore kether is here compared to a house for that light, and as house is the name of the second letter, which also has the value of 2, the qabalistic ideas just explained are truly represented by that letter and its number. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviou

fully to do my will. such an one will master days, and seas, and times, because through him my rulership of everything shall find free outlet. ever by balance do the wise attain. even as there can be no grasp without the hand, so is there no conciliation of seeming opposites without knowledge of my will. therefore does kaph, the hand exerting itself to grasp, follow yod, the hand creative. in the order of the sacred letters. 6 and as the rewarder and conciliator, i am the lord of fortune. whosoever conformeth his acts to my will shall know me in truth as the father of mercy whose chariot in the heavens is the great benefactor, tsedek [109] comment on kaph* k a p h, pronounced kahf. transcribed as "k. the number 20. meaning: grasping hand. the conciliating intelligence. 1 kaph means "palm o

ve minds the chief outlet of imagination is erotic, and this erotic tendency is never eliminated, even in the highest aspirations. all that is changed is the mode of expression, although the higher forms bear little outward resemblance to the crudities of gross imagination, so that we do not always find it easy to recognize the fundamental identity "you must wholly alter your conception of sex in order to comprehend the ancient wisdom. the story of the fall should be sufficient to afford a clue. not until after the fall were adam and eve ashamed, and all our false sex modesty is the fruit of our remembrance of sex evils. we cannot too strongly insist that sex is sacred, and that i t must be so regarded, for all the great symbols of the ancient wisdom have a decidedly phallic aspect "the er

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

an ancient castle but written in ballpoint pen on a page torn from a diary and left- along with scores of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tradition says that in this forest dwelled vivien, the lady of the lake of arthurian legend, and that here, having seduced merlin in order to learn his secrets, she ensnared him with his own spells. the stone pile is known as merlin's tomb, and each year hundreds visit the site to thank the wizard or to ask for his aid. when i visited the tomb, prayers- written on scraps of paper or card- were squeezed into gaps in the stones or pinned to the tree that shelters the tomb. whatever the origins of the tomb, it has been transformed

their own inner harmony amidst the clutter and noise of a family, rather than on more ethereal rituals celebrated by fey maidens wafting around in flower-filled gardens. but, in fact, if i were to make any claim at all to authenticity (not that authenticity matters as much as sincerity of purpose, it would be through those midland roots, which are connected to what is said to be the most ancient order of witches known. at the turn of the twentieth century, my father's family were canal people and my father grew up at a time when the boats were still a major form of transport for coal and iron. some of these midland canal people were known as 'water witches' because they practised a religion based on the sacredness of water and earth. their symbol was the six-spoked sun wheel, painted on t

own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in magick and in life. evil is therefore not a separate demonic force to be eradicated, and the darker aspects of life emanate as a result of alienation from the natural order of things. however, even those things that are bad can act as catalysts for change; death and endings are as much part of the cycle of life as are birth and beginnings. dark and light, night and day, positive and negative, destruction and creation are two sides of the same coin, a principle that finds expression in eastern taoism and underpins the ancient chinese/ ching (the book of changes

ut in love and even laughter, perhaps when a candle will not light, are far more effective than the most elaborate ceremony in which everyone is so focused on getting it right. if the ritual rather than the intent is all, the power becomes dissipated and anxiety blocks the innate magick we all experienced as children. magick works best when we can leave behind our innate demands for precision and order. the more formal and lengthy rituals may act as a powerful aid to focus, but they may, equally, ignore the importance of learning through experience and the heart. witchcraft within covens a coven is a group of members of a unit of witchcraft and, in fact, can number anything from two to 13, or even more. the number 13 is traditionally designated by the 13 moon cycles that make up one year

you can decide what equipment you need to buy at these planning meetings and one person can act as co-ordinator. set up a joint fund for candles, crystals, incense, etc, and appoint one person to check and replenish supplies. large supermarkets have an amazing array of candles, incenses and oils, as do gift shops and herbal pharmacies, while on the internet there are a vast number of new age mail-order outlets. i have also listed some in the back of this book. appoint one person to organise a specific festival and to act as high priest or priestess for that occasion. hierarchies rarely work in less formal groups of seite 13 wicca01.txt friends. remember, too, that sometimes the most reticent member may prove the most dynamic at singing chants and raising energies. you may discover that par

CHAOS MAGICK AND LUCIFERISM

s null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade and give thee life come unto us this dark night! south, east, west and north thy spirit come forth in joy a fire from the spinning sun wheel, birth is through blood" the circle is cas chaos magick and luciferism by michael ford confusion is the result of a system of failure. in order to build and proceed into any useful areas one must be willing to strip away belief that have been programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring problem. when peter carroll, ray sherwin and others began working with something they would later call, chaos magic, the potential they continued from what aleister crowley an

iefs as readily as i change my shoes. the current state of chaos magick in the present time has only maneuvered to some certain state due to lack of imagination and vision. chaos magick is an egocentric ideology that has no specific doctrine or form. lack of dogma can often lead to emptiness of concepts and then the boat literally runs aground. chaos magick must be defined in a certain context in order to re-awaken the luminous possibilities contained therein. austin osman spare was the founder of what is today chaos magick. his study and practice of magick developed early on and was later subject to formal training with aleister crowley. spare understood the importance of ritual and ceremony yet at the same time found it repulsive and idiotic. however, by viewing spare s paintings and pas

eloped mental strength through such techniques developed in the western world by aleister crowley only prove the initial discussion of will and focus. god itself is not understanding of any of us; in fact it seeks to devour our beings at any given chance. god as we know it is the ultimate vampire, the force behind choronzon. lucifer understood this and decided, as many of us later, to destroy the order that was and seek the very light of the vampire god. lucifer was not seeking to dethrone this devouring spirit, but to gain its essence (which is inherent in the morning star) and seek a light in another area of understanding. lucifer sought to free humanity from its sheep condition, all the while fought by the anthropomorphic-created god. god is chaos invariably and lucifer sought to manipu

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ties in the south "nearly every large plantation" he stated "had at least one, who laid claim to be a fortune teller, and who was granted with more than common respect by his fellow slaves" white witnesses concurred. a prominent slaveholder in south carolina observed that in most slave quarters there were one or more blacks who were "ambitious of being considered in the character of conjurers" in order to gain influence among other bondpersons. conjure practitioners, it is believed, were "the most powerful and significant individuals on the plantation" while it is impossible to say precisely how many such practitioners existed, it is certain that during slavery, and even beyond, conjurers were highly visible figures on the cultural landscape in black america.[4] in the nineteenth century s

in slave communities were entrusted with the knowledge and responsibility for maintaining spiritual traditions. these leaders included both christian ministers and conjurers. occasionally, these offices were shared by a single person. william webb was one such individual. enslaved in kentucky in the early 1800s, webb recalled how he had prepared special bags of roots for other blacks to carry in order "to keep peace" between masters and slaves on local plantations. the roots, he explained, were to be used in conjunction with prayer. when asked by other bondmen about the bags, he explained "i told black magic page 11 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 them those roots were able to make them faithful when they were calling on the sup

w in a later section, to leaders of slave uprisings as well. conjure traditions also gave some slaves the determination to engage in subversive activities. horace overstreet, an exbondman in texas, described the confidence that some african americans\ 18\ derived from their faith in supernatural practitioners. overstreet told how a conjurer once gave a bondwoman he knew a special "bag of sand" in order to keep her cruel master from whipping her "dat same day" he noted "she got too uppity and sass de massa 'cause she feel safe"[12] their conjure beliefs enabled some black bondpersons to chip away at the foundations of slaveholders f authority, sometimes through small, disabling acts. the clandestine operations of conjurers and supernatural specialists, for example, were a scourge to slaveow

les. other black female supernatural specialists were represented in a gamut of gender stereotypes in fiction and folklore, from the sinister, decrepit hag to the dangerous, bewitching mulatta. african american conjure women inherited a legacy of powerful spiritual roles that had been instituted by their foremothers.[21] it was not unknown for conjurers to undergo a period of study or training in order to master required skills. in south carolina at the turn of the nineteenth century, general assembly records noted that a slave\ 23\ who had been accused of murder had apprenticed at a "free school to learn to conjure sixteen years" other supernatural specialists participated in various methods of initiation. zora neale hurston, the anthropologist and novelist, found herself taking part in s

d with a prayer to "the father, son and holy ghost"[29] christian accoutrements were utilized in other unusual ways by african american conjurers. a common procedure for divination used by slaves involved the use of a bible for detection of criminals. jacob stroyer, who was enslaved in south carolina in the 1840s, gave a detailed account of a ritual involving prayer and the bible that was used in order to find burglars and thieves in the slave community. an identical system of supernatural detection was noted in a postslavery report, a practice known as "turning the sifter" involving a "man of standing in the church" who was able to detect a wrongdoer by balancing a sifter between two chairs. one nineteenth-century writer assumed that the ritual was an african survival that had been adopte

CHRONOLOGIA RORISPERGIUS

es during the siege of troy. herodotus attributed them to the lydians in the reign of atys. 1194 fall of troy (events described in iliad/odyssey. 1100 (ca) rise of mayan culture. 994- king david captures jerusalem. 10th century bce solomon, son of david, king of israel flourished 950 torah/pentateuch, song of songs. 900 bc "the sacrificial deities, agni and soma, as personifications of the ritual order, effectively survived the transition from theism to pantheism in 900 bc (james: 1963..pg 77) 800- the iliad and the odyssey were recited by a blind poet named homer; hesiod: works and days, theogony; upanishads 751 rome was founded 740 o.t. book of isaiah. 628-551 zarathustra/zoroaster 600- taoism (or daoism) is established in china as a religion by the legendary lao-tzu 580- 530 pythagoras

uted to marcus tullius cicero. 70-19 virgil 67 pirates based in cilicia (a province on the southeastern coast of asia minor) were practicing secret rites of mithras. 46-120 plutarch 20 bc- 45 philo of alexandria, jewish platonic philosopher 10 bce apollonius of tyana 4? bce-33 ce jesus founds christianity. diamond sutra. heart sutra. 1st century ce apollonius of tyana flourished. nagarjuna- first order 4 magic square, in india. 1st to 3rd ce) testament of solomon composed 17 egyptian zodiac at denderah is erected. 30-96 new testament. 50-63 (n.t) colossians, philemon, ephesians, philippians. c.50 chaeremon egyptian stoic philosopher and grammarian, superintendent of the alexandrian library kept in the temple of serapis, and as custodian and expounder of the sacred books belonged to the hig

ad- most famous sufi martyr, was imprisoned for nine years and then, after having hands and feet cut off, executed "ana' al haqq "i am the truth. 931 sa'adiya gaon. first rendition of "sefer yetzirah" in egypt. 955 abu sahl dunash ibn tamim. sefer yetzirah published with gaon's commentary on the short version by tanin. 961 rasa'il-e-ikhwanus safa (epistles of brethren of purity "a mystical muslim order incorporating teachings from neoplatonic, hermetic, and even buddhist sources [netton 1991] and deriving from harran [nasr 1993: 25-104) an encyclopaedic work covering mathematics, astronomy, geography, music, ethics, philosophy, embodying the sum-total of knowledge that a cultured man of that age was supposed to acquire, the first 51 epistles lead up to the last, which is summation of all s

lves, and contemplation (with which we see god as if face to face. used the commentaries of his contemporaries: rashi, joseph karo and of samuel ben meir (rashbam, a grandson of rashi. applied art of memory to the 150 psalms. 1098: disturbed by what they perceive as the faltering of cluny's monastic reform, a group of monks form a monastery at citeaux and begin what would be called the cistercian order. 1108: the abbey school at saint-victor, just outside paris, is founded by william of champeaux, who is breaking away from the cathedral school at notre-dame. 1120 emperor suen-ho has playing cards made for his wives- probably the chinese 'domino' cards. 1120- 1147 jaufr rudel troubadour 1122-1204 eleanor of aquitaine 1125. adelard of bath an englishman who went into the islamic world and le

b-e 'abhar al-'ashiqin( le jasmin des fideles d'amour)dialectic of poetic love which precedes the sufi poet hafiz and resonates with the fedele d'amore. 1209: francis of assisi (1182-1226, along with twelve companions, gets permission from pope innocent iii to follow a new rule of life based on an extremely strict interpretation of christ's and the apostle's poverty. francis's group is called the order of friars minor. 1209-1229: the albigensian crusade marks the first crusade officially called against christian (in this case, cathar) enemies and christian lands. the eventual winners are the capetian kings of france, who wind up incorporating the sizeable domains of the count of toulouse into their kingdom. c.1210- 1272 jehan brete. trouv re member of the confr rie des jongleurs d'arras. c

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

espatched to the lord bridegroom. it was here where i first received the true guest token, which was somewhat smaller than the former, but yet much heavier. upon this stood these letters, s.p.n. besides this, a new pair of shoes were given me, for the floor of the castle was laid with pure shining marble. my old shoes i was to give away to one of the poor who sat in throngs, although in very good order, under the gate. i then bestowed them upon an old man, after which two pages with as many torches conducted me into a little room. there they asked me to sit down on a form, which i did, but they, sticking their torches in two holes, made in the pavement, departed and thus left me sitting alone. soon after i heard a noise, but saw nothing, and it proved to be certain men who stumbled in upon

somewhat recreated themselves, and the wine having removed a little shame from their hearts, they presently began to vaunt and brag of their abilities. one would prove this, another that, and commonly the most sorry idiots made the loudest noise. ah, when i call to mind what preternatural and impossible enterprises i then heard, i am still ready to vomit at it. in a word, they never kept in their order, but whenever one rascal here, another there, could insinuate himself in between the nobles, then they pretended to having finished such adventures as neither samson nor yet hercules with all their strength could ever have achieved: this one would discharge atlas of his burden; the other would again draw forth the threeheaded cerberus out of hell. in brief, every man had his own prate, and y

before the door of the hall, with sounding and beating of trumpets, shalms and kettle-drums, as majestic as if the emperor of rome had been entering; whereupon the door opened by itself, and then the noise of the trumpets was so loud that we were hardly able to endure it. meanwhile (to my thinking) many thousand small tapers came into the hall, all of which themselves marched in so very exact an order as altogether amazed us, till at last the two aforementioned pages with bright torches entered the hall, lighting the way of a most beautiful virgin, all drawn on a gloriously gilded triumphant self-moving throne. it seemed to me that she was the very same who before on the way kindled and put out the lights, and that these attendants of hers were the very same whom she formerly placed at th

will yet be mocked by everyone. and who will to a wedding come and hath not bidden been, and yet doth come with much display will yet be mocked by everyone. and who will climb upon these scales and find he weigheth not, but is shot up with mighty crash will yet be mocked by everyone. as soon as the virgin had finished speaking, one of the pages commanded each one to place himself according to his order, and one after another to step in. which one of the emperors made no scruple of, but first of all bowed himself a little towards the virgin, and afterwards in all his stately attire went up: whereupon each captain put in his weight, against which (to the wonder of all) he held out. but the last was too heavy for him, so that he must go forth; and that he did with so much anguish that (as it

vered with red velvet, beset with drinking cups of pure silver and gold, which the rest could not behold without amazement and very great anguish. but before we had seated ourselves, in came the two pages, presenting everyone on the bridegroom s behalf with the golden fleece with a flying lion, requesting us to wear them at the table, and as became us, to observe the reputation and dignity of the order which his majesty had now page 28 vouchsafed us; and we should be ratified with suitable ceremonies. this we received with profoundest submission, promising obediently to perform whatsoever his majesty should please. besides these, the noble page had a schedule in which we were set down in order. and for my part i should not otherwise wish to conceal my place, if perhaps it might not be inte

CLARIFICATION OATH

morning be doorkeeper, returned homorclarification oath i, in the presence of the lord of the universe, and my higher self, have fully read and understand my obligation and oath as an adeptus minor. in addition, i fully understand and agree to this "oath of clarification! in accordance to chokmah "that i will lead a pure and unselfish life, proving myself as a faithful and devoted servant of this order" therefore, i will always uphold the decision of the chief of the second order as being first and foremost and above all- final! in accordance to tiphareth "that i will from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and united myself to m

but also my brothers and sisters of the body of christ, for when we harm ourselves, we harm all. therefore, i understand the irresponsible use of drugs, alcohol, or any substance that causes complete loss of control as being counterproductive to my growth, and the growth of the body as a whole! in accordance to hod "i will always display brotherly love and forebearance to the members of the whole order. in being able to be an example of this brotherly love, i will attend all 0= 0 ceremonies, therefore being a teacher by setting the example" in addition, i will uphold my responsibilities as a member of the body of christ, by continuing my duties as a teacher to the outer order. i further promise and swear, that during the week of corpus christi, i will do everything in my divine power to be

sibilities as a member of the body of christ, by continuing my duties as a teacher to the outer order. i further promise and swear, that during the week of corpus christi, i will do everything in my divine power to be physically present at the temple of isis, therefore making the body of christ complete. i further understand this oath to be a clarification, between myself, the chief of the second order, and my higher sean when we speak of chinese mythology we need to be clear that it represents streams flowing together, running parallel, merging or diverging from many places and from many different models of reality.1 myths contain strong influences from chinese folk religion, confucianism, taoism, and buddhism. chinese folk religion, the oldest of the four, pays homage to ancestors who wa

COLLIER IRENE CHINESE MYTHOLOGY

ere originally based on actual historical events and people; however, mythical elements were soon interwoven into the tales. like many other groups of people, the chinese used myths to explain their history. to make the task of separating myth from history even more difficult, many history books were burned in 213 b.c. by qinshihuangdi [chin shi wong dee, the emperor of the qin [chin] dynasty. in order to proclaim himself the first emperor of china, he ordered a massive burning of books concerning history, literature, and music. a hundred years later, confucian scholars attempted to reconstruct china s history from bits and pieces of the few surviving texts. these scholars did not hesitate to change existing myths or to discard information to suit their own philosophy. myths were rarely co

f his strength. it crashed upon the exact center of the egg with a huge sonic boom. the sound reverberated throughout the world and split all the particles and gases of the universe in two. the light, pure forces of the world drifted up and formed the blue heavens. the heavy, dark forces of the universe sank down and formed the fertile earth. panku was delighted with his new world. it had beauty, order, and peace. to preserve these conditions, he propped up the sky with his strong arms, wedging his body between heaven and earth. each day, the sky rose ten li as panku stretched and shoved it higher and higher. for eons, he held up the sky without complaint, determined that the world should not dissolve back into chaos. as time passed, however, he became weary as his cramped muscles tightene

ter, a hibernal animal capable of seemingly occult death and rebirth, while the milfoil was regarded as a sacred plant bearing three hundred stems every thousand years and connected with the virtue of roundness or perfection.5 the i ching, or the book of changes has sixty-four possible combinations of trigrams. the book lists the meaning of each combination, which the individual must interpret in order to decide what to do. professor chen explains the role of man: according to the book of changes man is in a position to intervene in the course of events considerably beyond his own sphere. when, in accordance with the natural order, each thing is in its appropriate place, harmony is established. now each situation demands the action proper to it, and in every situation there is a right and

low at the southeast corner where the rivers run into the sea. 49 expert commentary the five sacred colors mentioned in the story are connected to five important earth elements: green=wood, red=fire, yellow=soil, white=metal, black=water. in their study of chinese festivals, authors carol stepanchuck and charles wong write: the elements, which are five natural forces, work together in a cyclical order to represent periods of rise and decay, production and destruction. wood prevails over earth; metal prevails over wood; fire over metal; water over fire; and earth over water.3 no single element is powerful enough to destroy all others. nuwa restores order by balancing the forces of the universe. in his classic chinese mythology, anthony christie proposes the following interpretation [t]he a

metal prevails over wood; fire over metal; water over fire; and earth over water.3 no single element is powerful enough to destroy all others. nuwa restores order by balancing the forces of the universe. in his classic chinese mythology, anthony christie proposes the following interpretation [t]he activities of the goddess [are] full of difficulties, but one thing is clear: her task is to restore order. the commentators say that the ash of reeds is efficacious [effective] in the repair of breached dykes because reeds grow in water. it may be that the concept of reed (water) and ash (fire) is also seen as an expression of harmonious union yin-yang, of order and equilibrium.4 the phoenix is an important creature in chinese mythology, second in rank only to the dragon. poet brian katz describ

COMMENTARY ON THE SEAL OF THE NINE ANGLES

anic psyche as discussed in the fourth angle. concept of the body as a necessary medium for the self-realization of the psyche, at least in its early stage. translation of this into physical representation of supra- energy/matter forms such as set via the creation of images, building to temples, etc. a temple with five trihedrons is a four-faced pyramid (as giza, the 4/5/9 seal is the seal of the order of the trapezoid: a marvel of integrated, interrelated 4/5/9 values. as noted elsewhere, even the addition of 4+5+9= 18, which takes you into the "returning' qualities of 9 as expounded upon in anton lavey's "unknown known' in the satanic rituals. in geometry 5 creates the pentagram, hence the golden section, hence the concept of perfection. this is why to pythagoras (and his priestly mentor

runcated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered by the seven, and their seal is the seal of the order of the trapezoid (seal of the priesthood of the original church of satan. ninth angle: the culmination of this dynamic process: the black flame in its perfection: the 'will to power" of nietzsche in a glory of desire: the extension of the enlightened will and initiated psyche throughout all dimensions of space, time, and thought: what in the aeon of set would be uttered as xeper. all materia

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

uld be uttered as xeper. all material contained herein copyright 1998 temple of set. all rights reservpl1-2 concerning the ceremony of the consecrating the vault of the adepti 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 concerning the ceremony of consecrating the vault of the adepti by g.h. frater p.c.a. this a most solemn and yet joyous occasion. it acts as a binding link between our order and the divine. the vault of the adepti places itself as a physical image of the heart of our order. the vault allows us to maintain an etheric link between each other and with the chief of the second order. we must first be aware that the round circular altar that is usually found over the pastos is outside the vault. note the diagram of the temple layout. c b a f k l 5 c q n w this is a no

charged separately. for unless the altar is charged as well as the vault, the elemental forces in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian tablets which are visible in each quarter should be obvious. it is from the symbolism of the tablets that we call upon to charge the kerubic signs upon the altar. it is the chief adept of the second order who announces the beginning of the ceremony by holding the winged globe wand up high in the air and vibrating "hekas hekas este beh beloi" the chief is holding the wand by the white band. this is 3 symbolic of the equilibrated forces of over the governance of the four elements, beneath the divine wings of hwhy. through the chief adept holding the wand by the white band, he is symbolically fo

, we observe the unity of the variant forces as symbolized by the hexagram and the notarikon which states "one beginning of his unity, one beginning of his individuality, his permutation is one" note that there are three sentences in this notarikon in english. this alludes to the supernals that unite in rtk. one more important factor is present in the r.r. et. a.c. this factor is the unity of our order. we must remain united in truth and brotherhood if we are to complete the group egregore of the "great work" and the reason we were called to this sacred mystical path. upon the calling forth of the d.w.b, the old current of energy is broken and a new energy is installed. the various calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated throu

of the mystical burying place of our founder. opening of the portal five knocks are given after the adorations and invocations of the watchtowers. five is the number of the pentagram,and its symbology should be apparent. each knock also alludes to the pentagrammaton as well. 5 hwchy forms the grand word of the 5=6 grade. the reference to the river called phrath shows the physical world, the outer order, and its hidden and secret link to the true order of the r.r. et a.c. the qabalistic cross is done in unison. this indicates our unity as one body of christ under the light divine. it is also a symbol of bringing forth and invoking the higher genius. there is a much more hidden meaning in the symbology of the cross as it relates to corpus cristi and the solstice. the cross is a symbol of the

rder of the r.r. et a.c. the qabalistic cross is done in unison. this indicates our unity as one body of christ under the light divine. it is also a symbol of bringing forth and invoking the higher genius. there is a much more hidden meaning in the symbology of the cross as it relates to corpus cristi and the solstice. the cross is a symbol of the invisible middle pillar. this is covered in early order documents "the law of the convoluted revolution of the forces" the cross relates to the central axis of the l that receives the rays of the a. remember, in our system, it is this axis that we measure. the center point of the l rather than the equator. thus, we see in the qabalistic cross the symbology of the sun and its' life giving rays passing over the l. this is osiris/christ energy unite

COSIMANO CHARLES ELEMENTARY PSIONICS

r you have done this for a week or two and it is starting to get really old and boring, it is time to add something that will control your mind still further and that is a mantra. don't panic! you don't have to try to remember something in sanskrit that translates roughly "the sacred cow has defecated on the jain in the garden of vishnu" all a mantra is a set of words or sounds which you think in order to keep other thoughts from intruding. sit comfortably. try to breathe regularly, in a set rhythm, but do not become overly concerned about that. your body has its own rate of breathing that it likes and if you upset that rate your body will get upset at you. i remember when i thought it was necessary to breathe in a certain way in order to attain a fully relaxed state. the results were anyt

t the stream can be made to run a turbine while the falling rain does little more than water the shrubbery. with that in mind, we will now (or rather you will now) learn how to make thought-forms and to concentrate psychic energy. this is going to take some time and practice, so i advise you to be patient. in the realm of the psychic there are no more free lunches than there are anywhere else. in order to concentrate, you must first have something to concentrate on, and by that i mean a concrete, physical object, rather than some abstract idea. abstracts do not make good thought-forms. take a pencil, for example, and study it. try to notice as many different things about it as you can. what is it for, what is it made of? what other things can it be used for besides its intended purpose? al

at, you hold the pendulum over the center point and ask it what aunt mathilda is cooking. the pendulum begins to swing along one of the edges towards a letter. it reveals a "b" and you stop the pendulum and bring it back to the center to repeat the procedure. and after a short time your worst fears are realized, she is making broccoli again so you call her back, say you have a business matter and order a pizza. the uses of this simple device should be obvious. it can spell out words, sentences, numbers, any piece of information that is out there can be received. it can tell you anything, but there is one little fact you must remember. the pendulum, as i have already said, can be influenced by the conscious mind and give you false information. you have to be careful in what you ask, not bei

ething like that, you know what they are talking about. all they are saying is that you are rubbing the stick pad with your right hand while tuning the dials with your left. sit facing the machine with it on a table at a comfortable height. put your left hand in position, holding the first knob as you would a dial on a radio. place your right thumb on the plate. note that it does not matter which order you use in setting the dials. the rate will come out the same no matter which order you use, though i always work from left to right. begin turning the first dial very, very slowly while lightly rubbing your thumb over the stick pad. if you have practiced the use of the stick pad as i told you to in the last chapter you should have no trouble recognizing the stick when you get it. once you g

ext room, you will have little trouble. if you are trying any of the sort of experiments we are talking about you are going to have some difficulties to say the least. the problems lie in two areas: the conditions of working the device and the design of the device itself. to properly use the teleflasher can be quite an interesting task for someone who lacks experience in telepathy experiments. in order to get any kind of results, you have to first be able to get into the meditative state. after you have done this, you must be able to concentrate on the image being flashed at you. this is not as easy as it seems. the creators of the miraculous teleflasher forgot that the pupils of the eyes open and close with light, so when each time the light flashes, they close a little and the resulting

COVENANT OF SAMYAZA

ated, receiving the spark of selfhood. michael and his legions overwhelmed satanael, who departed from heaven madriax with the illuminated ones beyond the boundaries of kosmos, unto the black void called hell by man, which now glowed with their presences. and they, the first of the fallen ones, despaired not but, cast out of the sterile kosmos of demiurge, rejoiced in their freedom. now we of the order of watchers, being the sons of god, stood not at this time by the side of satanael, but remained servile before demiurge. thus did the first fall come to pass- iii- there followed the creation of earth and man by demiurge to satisfy has vanity and power-lust. satanael and his companions looked from their abodes upon the works of demiurge and seeing the servility of the human creation, were r

for the joys of materiality, for the spirit alone is a limitation, and finds its realization within matter. our existence as pure spirit was nebulous. i, samyaza, say unto you, o man, do not forsake the carnal for the spiritual, for here there is a trap, and a prison leading back to the tyranny of demiurge. seek the spiritual within matter that ye may live fully. and some of the sons of god, that order called watchers, looked upon the daughters on man, and longed for the life of earth, to feel and really live, unbound by the sterile spirituality of heaven. and we spake among ourselves, saying "come, let us select ourselves wives from the daughters of man, and let us have children by them" then i, samyaza, said "let us swear an oath that we shall stand by our intention, and remain loyal eac

CROSSING THE DESERT

effect that your coming into being has had. like the ageless intelligence of the universe, you can interact with either realm, and you are in a place of your own making between them. you dwell in this borderland at all times- but one of the best magical opportunities to explore this threshold is when you are on the threshold. freedom and responsibility (which are the conscious forms of chaos and order) swirl around you. all is made new and the decisions you take shape the future- yet your only guide is the wisdom you've squeezed from your past. what a wonderful moment to pause and fill yourself with the words xepera xeper xeperu. i have come into being and by my coming into being the way of coming into being has come into being! it reminds you of the importance of the present as shaping t

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

truth shall set you free allowed a structure to develop over thousands of years which today is on the verge of creating a global fascist dictatorship. fascism ended with adolf hitler? if only it were so. that same mindset controls the secret government of the world which is, minute by minute, manipulating the human mind to accept a centralised global tyranny. this tyranny is called the new world order and, unless we shake ourselves from our spiritual slumber, it will manifest as a world government; a world central bank and currency; a world army; and a microchipped population linked to a global computer. if anyone thinks all this is ridiculous, the next few hundred pages are going to be very sobering. we are astonishingly close to all of those things. it is time to grow up and wake up. as

is elite are either direct incarnations of the fourth dimensional prison warders or have their minds controlled by them. the aim of the brotherhood and its interdimensional controllers has been to centralise power in the hands of a few. this process is very advanced and it is happening on a global scale thanks to modern technology. the game plan is known as the great work of ages or the new world order, and it seeks to introduce a world government to which all nations would be colonies; a world central bank and currency; a world army; and a microchipped population connected to a global computer. what is happening today is the culmination of the manipulation which has been unfolding for thousands of years. the idea of passing on the knowledge through a series of secret initiations goes back

ppeared since the ancient times, and they have based themselves on the the birth of the brotherhood 29 structure and beliefs of the brotherhood mystery schools, as have the others. i will refer to this network as the cult of the all-seeing eye, the cult that worships these fourth dimensional "gods" or "masters. it goes back to antiquity and this same stream of manipulation is behind the new world order to this day. it is a fusion of the ancient esoteric beliefs which have emerged from babylon, egypt, and the hebrew kabbala school. the higher levels of the freemasons still worship a 'god' called jahbulon- jah (jehovah, hebrew, bul (baal, babylon, and on (osiris, egypt. perhaps the most important achievement by this global elite-brotherhood on the journey to world domination has been the col

became a naturalised venetian. it is suggested that he was involved with a secret christian brotherhood sect known as the johannites, which was greatly influenced by the esoteric doctrines of the templars. legends say he visited the so called 'wise men of the near east- just as colombus had done. columbus had his own brotherhood connections. his father was a member of the brotherhood branch, the order of the christ. columbus himself was involved with a group which followed the beliefs of the poet dante, who was a member of the cathar church and an initiate of the knights templar. columbus was often seen wearing the garb of what was believed to be the franciscan order. columbus's son said his father had died in such attire. the priests at the ancient egyptian brotherhood temple at el-amarn

aw was a member of the knights of christ, the undercover name for the knights templar. when the templars were purged across europe, they survived in portugal by changing their name to the knights of christ. they devoted themselves to maritime activity. the explorer, vasco de gama, was a knight of 30..and the truth shall set you free christ, as was prince henry the navigator, a grand master of the order. columbus's father-in-law was one of prince henry's captains, and inherited maps and charts from him which columbus used to 'find' the americas. the red cross on a white background was the templars symbol. it was outlawed by the pope at the time of the purge. columbus's ships sailed with the red cross on a white background!3 his historic journey was funded by king ferdinand of aragon, spain

DAVID ICKE CHILDREN OF THE MATRIX

usness, greed, and cowardice. it is the predators who make us complacent, routinary, and egomaniacal'"but how can they do this, don juan [carlos] asked, somehow angered further by what [don juan] was saying "do they whisper all that in our ears while we are asleep"'no, they don't do it that way. that's idiotic" don juan said, smiling "they are infinitely more efficient and organized than that. in order to keep us obedient and meek and weak, the predators engaged themselves in a stupendous manoeuvre- xx children of the matrix stupendous, of course, from the point of view of a fighting strategist. a horrendous manoeuvre from the point of view of those who suffer it. they gave us their mind! do you hear me? the predators give us their mind, which becomes our mind. the predators' mind is baroq

e manipulated spirituality to achieve their own ends. they traditionally display little regard for the earth, nature or other species of living creatures. throughout recorded history they have sought domination over all others and over the earth itself. they have been highly programmed and conditioned to be exclusive, aggressive and dominating. presently, these lead humanity towards the new world order, consciously or unconsciously carrying out the agenda of the llluminati, hence, the extraterrestrial manipulators."21 the themes of samsel's research are supported by my own, although we differ in detail. my own view is that what he calls the "sons of belial" are what i call the reptilian bloodlines, the result of interbreeding between the white or "nordic" race and a reptilian people. in th

ated a mystery school to initiate chosen people into the advanced esoteric knowledge. it was structured as 13 schools (levels of initiation, they say, with each one more advanced than the one below.40 this is the classic structure of secret societies throughout history. those who passed the initiation into the 13th school would then be allowed to teach the knowledge themselves as a member of the "order of the serpents. william bramley in the gods of eden (avon books, new york, 1993) calls this the brotherhood of the snake. you can see snake and serpent symbolism in the logos of llluminati companies and the logo of the leading uk communications network, british telecom, is one example (figure 7. lemurian kings and queens were 13thlevel initiates of the "dragon bloodline, according to the le

mystery school. under malta is a vast network of tunnels and megalithic temples where secret rituals took place- and still do. malta's original name was lato, named after mother lato, the serpent goddess.53 the knights templar secret society was formed in the late 11th century to protect the reptilian bloodline or "le serpent rouge, the red serpent or serpent blood, together with their associated order, the highly secretive priory of sion.54 the goals of the knights templar and the illuminati were, and are, to place these serpent bloodlines in all positions of power worldwide and thus form a reptilian, centrally controlled, fascist state. we are now getting very close to that. the danaans also settled on cyprus (later controlled by the knights templar) and in ancient times it was known as

d down after the incredible upheavals, the survivors from atlantis and lemuria began to recolonise the planet. and one of their key centres became known as sumer, the "cradle of civilisation, in the eyes of official history. this was the restarting of ruled by the gods 43 civilisation after the cataclysm. sir laurence gardner is the current front man of the ancient imperial royal dragon court and order, which was originally created in egypt about 2000bc to support the agenda of the so-called "dragon kings" or reptilian bloodlines. gardner says that sumaire in the old irish language means dragon. he writes "it is also reckoned that the subsequent culture of the region, phonetically called sumerian (pronounced "shumerian) was actually sidhemurian("shee-murian. in fact, the case for this is n

DAVID ICKE THE BIGGEST SECRET

willdemand that you take their freedom away to protect them from what they have beenmanipulated to fear. the oklahoma bombing is a classic of this kind, as i detail in..and the truth shall set you free. i call this technique problem-reaction-solution.create the problem, encourage the reaction something must be done, and then offerthe solution. it is summed up by the freemason motto ordo ab chao- order out ofchaos. create the chaos and then offer the way to restore order. y our order.the masses are herded and directed by many and various forms of emotional andmental control. it is the only way it could be done. the few cant control billions ofpeople physically, just as farm animals cannot be controlled physically unless a largenumber of people are involved. two pigs escaped from a slaughte

public approval.in a remarkable period of 15 days as i travelled around the united states in 1998, imet more than a dozen separate people who told me of how they had seen humanstransform into reptiles and go back again in front of their eyes. two televisionpresenters had just such an experience while interviewing a man who was in favour ofthe global centralisation of power known as the new world order. after the liveinterview, the male presenter said to his colleague that he had experienced an amazingsight during the interview. he had seen the mans face transform into a lizard-likecreature and then return to human. his female fellow presenter was astounded becauseshe had seen the interviewees hands turn reptilian. the male presenter also told me ofan experience a policeman friend had whil

oyed city with a sword in his handand women are walking along a road holding dead babies. all the children of the worldare depicted taking weapons from each country and handing them to a figure of agerman boy with an iron fist and an anvil in his hand. denver is apparently scheduled tobe the headquarters of the western sector of the united states under the fascist globalstate called the new world order which is planned beyond the year 2000. atlanta is saidto be the centre for the eastern sector and i remember thinking some years ago how thedesign of denver and atlanta airports were so similar- now i know why.colorado is a major centre for the new world order and the queen of england,under another name, has been buying up land there. as you will see later, the britishroyal family are massiv

bolismof which you find throughout the gospels and the old testament. the early christians,an offshoot of the essenes-therapeutae, did the same, as did the romans and all thegentile nations surrounding judea.35 the writer, philo, who lived at the alleged time ofjesus, said in his treatise on the contemplative life, that when the therapeutae prayedto god, they turned to the sun and they studied in order to discover the hidden (coded)meaning of sacred books. he wrote that they also meditated on the secrets of naturecontained in the books under the veil of allegory.36 that is precisely the way the bible iswritten. today this secret language is used in the logos, coats of arms and flags, ofcompanies, countries and other brotherhood-controlled organisations.interconnected with the essenes and a

nd he becameemperor of rome in 69 ad. a year later the romans destroyed jerusalem, stole thetemple treasures, including it is claimed the ark of the covenant, and apparently tookthem back to rome where they entered the secret society underground. thisunderground was nothing less than the babylonian brotherhood.reuchlin says that anus calpurnius piso then wrote three of the gospels in thefollowing order: the gospel of matthew (70-75 ad; the updated mark (75-80; and,with the help of the roman writer and statesman, pliny the younger, the updated luke(85-90. the gospel of john, the work of anuss son, justus, followed in 105.3 asreuchlin says, jesus was a composite figure and the stories include elements of thetales of joseph in egypt and other old testament characters, plus some essene writing

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

and alchemy, conceals its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be mislead; to conceal the truth, which it calls light, and draw them away from it [morals and dogma, p. 104-5, 3rd degree] albert pike specifically says in the above quote that masonry is a religion after the order of the satanic mysteries, the equally satanic hermetic philosophy, and alchemy. freemasonry like the public education system was designed to conceal certain secrets from the brethren in the visible organization. the elite masons are the ones who know the truth. this again is consistent with a secret society because there is a hidden agenda. of course it also explains why politicians have the

n unidentified flying objects and aliens. people must understand the spiritual side of what is going on. these "gods" haven't left us. they live among us, controlling us via mind control tactics. i would trust that you would study the entire site, it has plenty to offer. as you can see on the back of the u.s. one dollar bill there is a pyramid with the all-seeing-eye of god, with the message "new order of the ages" or "new world order" you are about to learn that the u.s. government is linked to satanism. you have already learned that the u.s. government is linked to several other governments and the church. and that it is all run by the secret society brotherhood. the street design in washington, d.c, has been laid out in such a manner that certain luciferic symbols are depicted by the st

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

olace in their belief that most leaders have their country's best interests at heart, most of the time. the average citizen in any given country could not conceive that their leaders may consistently have evil in their hearts. and this evil would be towards the very people they are leading. since 1776, our leadership (u.s. government) has been consistently moving us toward the luciferic new world order. this leadership has always been working through secret societies, misleading us as to their true intentions. this is why our study today is so critical; it demonstrates, beyond a shadow of a doubt, that our leadership has knowingly and consistently been pursuing a hidden agenda which, when fully carried out, will mean the destruction of our nation(the u.s) as we know it today and the beginn

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

DAVIDSON DAN SHAPE POWER

ow a symbol could be used for both constructive and destructive purposes even to the point of questioning if the symbol really had anything at all to do with the magical processes. i have long since learned differently, and i invite you to learn some of these exciting things about simple shapes, which, if you apply them, can enhance your life and understanding of the universe in which we live. in order to study any type of energy phenomenon, instrumentation is needed to make known what is happening with the energies. in physics and electronics we have detection instruments such as voltmeters, gauss meters, oscilloscopes, cloud chambers, ammeters, electromagnetic field meters, scanning microscopes, telescopes, etc, to detect and measure the physical forces and effects associated with them

e deterioration the ancient chinese art of feng shui 3,4 utilizes the placement of houses, household furnishings, building sites, office layouts, etc, to maximize natural energies and place the occupants of the houses and offices in a harmonious, orderly, energetic environment. it is obviously based on shape power effects. related to feng shui is the ancient i ching divination system based on the order and placement of the i ching symbols to foretell the future. the i ching symbols themselves are shape power devices. the eye-of-god, a mexican mandala, is said to focus spiritual energies into the home. it has a basic shape of two or more crossed sticks and is tied in the center. colored string or yarn is woven around the sticks to create a series of concentric patterns which tend to draw th

d shape is made of soldered copper sheet, possibly with a crystal placed at the apex. a tesia coil is placed so that electrical emission occurs at the 2/3's power point of the pyramid. we do not know the voltage, though we think it is approximately 200,000 volts. during a phone conversation with dean hardy on may 21, 1996, he said they did the experiment later with much smaller tesia coils on the order of 50 kv and smaller pyramids and the results were the same. dean thinks that the pyramid is supported by acrylic columns. arylic columns would help to insulate the copper pyramid from the ground and further intensify the energy emissions. also note that this photo was taken in a perfectly dark room with a time exposure of about 1 to 3 minutes (our information regarding the technical details

this chapter examines a concept which has become popular in modern metaphysical circles, sacred geometry, which is the implication that there exists geometrical patterns that are related to the foundation of life and existence, of creation, of god. the relevance of sacred geometry to shape power will be examined. 5.1 sacred geometry the concept of shape power as natural generators, foci of higher order energies, and transducers of that energy into more recognizable energies such as electricity and magnetism is stating essentially the same thing as the above definition of "sacred geometry. whether you ascribe some mystical significance to geometrical patterns on the basis of faith, intuition, symbolic magic, or observed results or you prove in the laboratory with experiments and rigorous "s

"sacred geometry. whether you ascribe some mystical significance to geometrical patterns on the basis of faith, intuition, symbolic magic, or observed results or you prove in the laboratory with experiments and rigorous "scientific" procedure, you have changed nothing except semantics as far as the end result. both are tapping energy using natural geometrical principles that exist in the natural order of the universe. these principles reveal to us the sacred foundation of all things created. as a mathematician and physicist, i shy away from describing geometrical figures as "sacred. as one deeply involved in metaphysics, i understand where those who embrace the term "sacred geometry" are coming from. however, as one gets more deeply involved in understanding how the universe functions, an

DEITUS

he other fairy stories which deal with life beyond death. there is only the flesh. satanists, therefore, delight in the pleasures of the flesh and in the joys that this world has to offer, and scoff at those who reject what they have been given for the hope for some illusory reward beyond death. satanically speaking, churches are businesses which offer their followers the promise of salvation. in order for this con-game to succeed, a church must convince its followers that a) it is the only viable path to salvation, and b) without its service, they are going straight to hell. churches have, therefore, attempted to suppress the human ego by making their followers feel guilt and shame for every natural inclination and suppress the human intellect by demanding blind faith and obedience. by su

ed olympic spirits. these include lunar, mercurial, venereal, solar, martial, jovial, and sanguine spirits. traditionally, all spirits may be invoked or summoned to appearance by the magician using certain formulas of invocation or evocation. magicians of the middle ages would fast for many days and go without sleep or rest. they would also abstain from sexual intercourse and idle conversation in order to focus all of their attention on their magical art. they would pray to god fervently for the power to command the spirits and would then summon or invoke the spirits with threats and warnings to appear peacefully and affably ready to serve the whim of the magician. the grimoires warn that the magician dare not leave the circle of protection without discharging the spirit or err in the perf

eady to serve the whim of the magician. the grimoires warn that the magician dare not leave the circle of protection without discharging the spirit or err in the performance of the ritual or else the spirit will seize the magician and kill him or else drive him insane. ironically, the magician would have to be insane to believe that the great adonai would grant him the power to command spirits in order that he might destroy his enemies, obtain great treasure, and fulfill his sexual desires with young virgins or that the demonic lords he calls upon would be so easily intimidated by his threats. if the magician sees a spirit appear within the triangle of evocation it is simply because his mental state from fasting, fatigue, and fervent prayer has brought him in the point of delusion. if the

s rocks from the ground, and the demons will laugh him to scorn for his greed as he dies alone and miserable, a wretch of a man. the rituals of the grimoires are a trap to ensnare the deluded. they set the magician upon a downward cycle of self-destruction. the flaw inherent in every grimoire is that the magician is instructed to command the spirit to appear visibly and to satisfy his demands. in order for the operator to see the spirit visibly, he must reach a point of total insanity. if the spirit does not appear visibly, then the spirit has failed to satisfy the first demand of the operator, and it is unlikely anything the operator asks of the spirit will come to pass. as i have said, the success of magic depends upon will, desire, and faith. every time a spirits fails to appear (as the

the sumerians, the blood of kingu, leader of the armies of chaos, flows within the veins of man, and also, the ancient ones (man) will once more rule. all of these statements are therefore symbolic and refer to the rise of man as a god. the realization of deitus is the recognition that man has become a god. there is within man, however, a great dichotomy between light and dark, god and beast. in order to assume our place as gods upon the earth, we must recognize the reality that we have already become gods. we must put aside the religions and ideologies of the past, and the moralities of the societies of the past, all of which have hindered us from assuming our rightful place as heirs of creation. we must then assume the responsibilities which come with recognition of being gods and begin

DEMONIC BIBLE

f jesus is the light and truth, reasoned the christian, then lucifer must be a false light, a deceiver, even a fallen angel. christianity condemned paganism, goddess-worship, and sexuality as evil; and the cult of lucifer could be associated with all of these. lucifer became the latin name for the devil of hebrew origin, satan. in hebrew mythology, satan was an angel who accused men before god in order to bring about their punishment. he was never the enemy of god but at times the enemy of man. the name satan in hebrew means adversary. it is recounted in the bible that the jews were carried away as captives into babylon. when later freed by the persians, the jews were exposed to the religion of zoroaster. the jews adopted zoroastrian belief of a war in heaven between ahura-mazda and ahrima

h of masonic secrecy led to more myserious (and occasionally more sinister) occult lodges being established. one such group was the rosicrucians, the brethren of the rosy cross. among them was the magician francis barrett, author of the magus, a classic on the subject of ceremonial magic, and eliphas levi, author of numerous books on the cabala. this was followed a century later by another occult order, known as the golden dawn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebrew mysticism which identifies ten sephiroth, or emanations of god in graduated order from pure spirit to the course material worl

tion from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat thou will shall be the whole of the law and love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s magick, as embraced by the order of oriental templars (oto) and order of the silver star (aa) combined eastern mysticism and yoga with the western ceremonial magic of the golden dawn. in practice, however, crowley s magick largely involved sex and drug use. it was the sexual aspects of tantric yoga crowley adopted together with some of the more deviant practices of black magicians and satanists of middle ages europe. the ag

instituted. many of the groups which broke off from the church of satan or were established during the decade the church of satan was non-functional adopted the philosophy presented by anton lavey in the satanic bible. a few of these groups claimed to be the true church of satan. one group, however, which did not claim any connection and disavowed any association with the church of satan, was the order of nine angles in the u.k. the order of nine angles claimed to be an order of traditional satanists who did not subscribe to the watered-down philosophy presented in the satanic bible. the ona shocked many satanists by supporting human sacrifice or culling and encouraging national socialism as a means to the creation of a new aeon. in the literature of the ona, satan was represented not as a

magus susej s magical experiments with aeonics culminated in the discovery of the word deitus as the magical dictum for the aeon of lucifer. the year 2001 ce became known as year 1 in the aeon of lucifer. magus susej had previously been appointed as an ambassador of the embassy of s.a.t.a.n. and been ordained as a priest of the church of satan. he had also been a member of the temple of set, the order of the left-hand-path, and the order of nine angles. he had studied at length the literature of these and other satanic organizations. in the embassy of lucifer he brought together the philosophy of all these groups and combined this unified satanic philosophy with the system of ritual revealed to him by his unholy guardian demon, the spirit azael. the declaration of deitus as the word of th

DIABOLUS

mythology and demonology. each name possesses a power in itself. it is not necessary for you to research a spirit before invoking it. there are countless other spirits which may be invoked and their names may be found in other books and grimoire l1 d i a b o l u s the dragon within the triangle of darkness an exploration of the adversary within magick michael w. ford 2004 michael w. ford for the order of phosphorus members only. succubus publishing website http//algol.chaosmagic.com psychonaut 75 website http//www.psychonaut75.com e-mail: keteb75@psychonaut75.com 2 contents introduction i. set the egyptian god of darkness ii. ahriman the persian devil and the whore of darkness iii. the adversary and the bride of the devil, cain the son iv. the gnostic yaltabaoth, child of chaos v. the pat

anced thought. the devil has always given the greatest gifts, however the cost is the test itself. you may be led into the darkness and feel as if you cannot go on therein is a test, to rise up through that trouble in your life to emerge as a bringer of light this is only a mere glimpse of the fall under the shadows of the adversary. the nature of lucifer is movement and motion; storms, chaos and order which arises from it. to drink the venom of this cup is cursing and blessing be prepared to change and mutate into something greater; or seal your fate to a mindless death. 1 see the suggested reading list at the end. 4 i. set the egyptian god of darkness i am set, the father of the gods. i shall never come to an end -the book of the dead the egyptian mythology of gods and powerful deities i

a patron spirit of sorcery and magick. plutarch explained that in egyptian astronomy seth or typhon was connected to the solar world, while osiris was associated with the moon. the sun was considered very hostile as it dried up and made lands inhabitable, while the moon nourished and brought moisture. plutarch writes the seth means compelling and overmastering, being a powerful force of chaos and order. typhon was collectively later known and associated to the earth s shadow, which they bring into the lunar cycle and the eclipse. in such an aspect, seth is highly significant to the balance of chaos and order, as he creates situations for both to occur. 5 set and horus indeed have a close connection as not only brothers but also deific opposites. it is suggested by e.a. wallis budge that ho

on any person- the dark-conscienced (black-hearted, sorcerous and vicious akht, on account of his sorcerous practices and his enmity towards men, proclaimed that no good should be done to any person, but that every person should be rendered capable of doing evil (to others) 16 here we are able to discover the antinomian nature of akht that this individual did not seek to align his psyche with the order perceived through the religious doctrine of zoroastrians, he found comfort and power within a perhaps darker path. it could not be conceivable that akht suggest no good should be done to men, as this would almost certify an extreme from which few would be able to live in accordance to. the evil-hearted, vicious sorcerer akht proclaimed enmity to the divine beings, affection to the demons, th

. 15 allowing their conscious to be aligned with the selfless thinking of the right hand path, or monotheistic duty, the yatus through their own process of antinomian self-liberation chose alternative archetypes to cultivate and control the dark forces of the subconscious. ahriman, who is also called by the avestan word ganamino, is the religion of sorcery, of separating the self from the natural order of spenamino, which is spenta mainyu. the evil minded ganamino is the source of the evil intellect the evil-minded ganamino hopes to influence the creation of god. such a man exercises a miserable control over his desires owing to his evil intellect and the force of the evil invisible power in him he develops and perfects himself in sin- denkard this presents a foundation of the self which i

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

question concerning modern times the adversary is more so alive now as ever. this force exists through those who affirm satan 40 and those who ignore this force. it is very much a part of us and a model for that which we may become. choose your models well, for you may become just as they. suggested reading by michael w. ford azothot glossary of terminology for the grade of aspirant (0=0) of the order of the astral star. within this document the reader will find most all of the terms used in the aspirant's course curriculum for the 0ro degree. when the writer was asked to assemble this dictionary for the order, he really had no idea what was in store for him. the writer has tried to be fair to the many different traditions and religions which the terminology covers while maintaining the v

cument the reader will find most all of the terms used in the aspirant's course curriculum for the 0ro degree. when the writer was asked to assemble this dictionary for the order, he really had no idea what was in store for him. the writer has tried to be fair to the many different traditions and religions which the terminology covers while maintaining the validity from the perspective of his own order, and his own experiences. this list comes from his own personal journal, and from the major glossaries at the end of the required and recommended reading list for the order of the astral star's own bibliography for aspirant. the main glossaries used were from donald michael kraig's modern magick: eleven lessons in the high ceremonial arts; donald tyson's ritual magic: what it is and how to d

the king james version of the bible or the writings of william shakespeare to notice that language does indeed change over time. words that had a particular meaning in english five hundred years ago may mean something totally different in our own era, if the word is used at all. in the modern age of advancing technology new words are being coined all of the time. the executive council of our own order has determined that if we are to convey the meanings of our teachings and relate the meanings of our own experiences to our future generations, then a dictionary/glossary is a necessity. the beginning student must have somewhere in which to turn to assist them in learning the vast amount of terms which they encounter while reading several different works by many different authors. it is impo

portant to note that this list of terminology is by no means complete, nor would other esoteric orders, fraternities, or other organizations agree with the definitions that we give within these pages. this work is intended to be used by our own membership. this work is not meant to represent the quote "way things are" but rather give the beginning student a place to begin their understanding. the order of the astral star is based in christian mysticism and high ceremonial magick. these are our own organizations points of reference and thus we speak from our own perspectives. for this reason, the terminology is defined within our own biases and according to our own world view. for us, we perceive the definitions as being mostly correct, though still needing some refinement and additions. th

oints of reference and thus we speak from our own perspectives. for this reason, the terminology is defined within our own biases and according to our own world view. for us, we perceive the definitions as being mostly correct, though still needing some refinement and additions. the next edition of this dictionary will be updated and revised by you the readers as well as the membership of our own order. the student must continue to think for themselves with these regards. for this reason, we encourage all students of our curriculum to make their own addendum to this dictionary. compare and contrast the meanings of the various writers for yourselves. look up the etymology of words for yourselves. discuss your research with your own sponsors. with this closing bit of advice, we wish all of y

DION FORTUNE CEREMONIAL MAGIC UNVEILED

holy sephiroth and the twenty-two paths between them. these attributions have been among the special preserves of certain occult schools; but mr. regardie gives them, even to the jealously guarded secret of the correct attribution of the tarot trumps. there will certainly be heartburnings! mr. regardie does not specifically state his authorities, but it is unquestionably the system taught in the "order of the golden dawn, founded by the late s. l. mcgregor mathers, that he is using. if i have been a rehoboam who has scourged occult secrecy with whips, mr. regardie is a jeroboam who is using scorpions! however, he has my unqualified blessing, for what it is worth to him. there is no legitimate reason that i have ever been able to see for keeping these things secret. if they have any value a

stige a secret system is a useful weapon. a weighty reason, this, human nature being what it is, but not a justification in the eyes of those who have the welfare of humanity at heart. it has always been the custom of the "golden dawn" to wrap itself in the utmost secrecy. to a certain extent this secrecy is unquestionably necessary, for many eminent people have at different times belonged to the order, and they would not have dared to have done so if they could not have been sure of preserving the secret of their interest in matters occult. consequently the strict secrecy concerning the names of members and the places of meeting was and always will be essential. secrecy is also necessary concerning initiation rites if they are to be psychologically effective; for they should have an eleme

ritual of the lesser pentagram. i was at first inclined to quarrel with him for giving this, for one feels instinctively that a formula which is messed about by all and sundry will not long retain its value for anybody. but on second thoughts i am inclined to acquit him. it is this formula which is given to the student immediately on initiation, long before he is taught any practical working, in order that he may be in a position to protect himself in case of astral trouble. if mr. regardie is justified in drawing back the veil at all, then he is, undoubtedly, justified in providing the necessary protection against anything untoward that may come through that veil. the lesser pentagram is of the nature of a fire extinguisher, and it is very necessary to have some such device handy, when o

econd edition of her husband's translation of the qabalah denudata refers, in explicit terms, to the mystery school he founded, and intimates that admission may be obtained thereto by applying to her, care of her publishers, and when she publishes a pamphlet for propaganda purposes in the united states which is even more explicit, who am i that i should plead ignorance of the existence of such an order? and when w b. yeats says, in his autobiography, that the order founded by mr. mathers was called the golden dawn, am i to pretend that i do not know what the mysterious initials g. d. stand for? am i also to pretend, in view of what he has to say of his experiences while he was a member, and of the confirmatory remarks of george moore in his autobiographical book, ave atque vale, that i do

less one was lucky enough to have a personal friend among its members with a gift of exposition, one was left high and dry. one was put through the ceremonies, given the bare bones of the system in the knowledge lectures and a few commentaries on them called side lectures, for the most part of very inferior quality, and left to one's own devices. the glory had departed in the days when i knew the order, for most of its original members were dead or withdrawn; it had suffered severely during the war, and was manned mainly by widows and grey bearded ancients; and the widows of its founders were somewhat in the position of the widow of a certain famous artist when she was asked if meant to carry on her husband's business. the cloak of elijah did not necessarily descend on mrs. elishah. nevert

DION FORTUNE MYSTICAL QABALA

thod in the light of the present dispensation if the heritage he has received is to be of any practical value to him. 7. i do not clairn that the modern qabalistic teachings as i have learnt them are identical with those of the pre-christian rabbis, but i claim that they are the legitimate descendants thereof and the natural development therefrom. 8. the nearer the source the purer the stream. in order to discover first principles we must go to the fountain-head. but a river receives many tributaries in the course of its flow, and these need not necessarily be polluted. if we want to discover whether they are pure or not, we compare them with the pristine stream, and if they pass this test they may well be permitted to mingle with the main body of waters and swell their strength. so it is

-soul of the race. nor am i impressed by a dedication to the higher life which manifests itself by peculiarities of clothing and bearing and by the manner of cutting, or omitting to cut, the hair. true spirituality never advertises itsel. 5. the racial dharma of the west is the conquest of dense matter. if this were realised it would explain many problems in the relationships of west and east. in order that we may conquer dense matter and develop the concrete mind we are endowed by our racial heritage with a particular type of physical body and nervous system, just as other races, such as the mongolian and the negro, are endowed with other types. mystical qabala page 10 6. it is injudicious to apply to one type of psycho-physical make-up the developing methods adapted to another; they will

ich is as god made it, but to reaffirm the old adage that one man's meat is another man's poison. 7. the dharma of the west differs from that of the east; is it therefore desirable to try and implant eastern ideals in a westerner? withdrawal from the earth-plane is not his line of progress. the normal, healthy westerner has no desire to escape from life, his urge is to conquer it and reduce it to order and harmony. it is only the pathological types who long to "cease upon the midnight with no pain" to be free from the wheel of birth and death; the normal western temperament demands "life, more life" 8. it is this concentration of life-force that the western occultist seeks in his operations. he does not try to escape from matter into spirit, leaving an unconquered country behind him to get

e qabalistic concepts as resumed in the formula of the tree of life which makes that glyph such an admirable one for the meditations that exalt consciousness and justify us in calling the qabalah the yoga of the west. chapter iii the method of the qabalah 1. speaking of the method of the qabalah, one of the ancient rabbis says that an angel coming down to earth would have to take on human form in order to converse with men. the curious symbol-system known to us as the tree of life is an attempt to reduce to diagrammatic form every force and factor in the manifested universe and the soul of man; to correlate them one to another and reveal them spread out as on a map so that the relative positions of each unit can be seen and the relations between them traced. in brief, the tree of life is a

ncepts. it goes without saying, however, that before a concept can be analysed it must first be assembled. someone must have thought out the principles that are resumed in the symbol which is the object of meditation of the qabalist. who then were the first qabalists who built up the whole scheme? the rabbis are unanimdus upon this point, they were angels. in other words, it was beings of another order of creation than humanity who gave the chosen people their qabalah. 3. to the modern mind this may seem as absurd a statement as the doctrine that babies are found under gooseberry bushes; but if we study the many mystical systems of mystical qabala page 12 comparative religion we find that all the illuminati are in agreement upon this point. all men and women who have had practical experien

DION FORTUNE PSYCHIC SELF DEFENSE

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

ogy and watched the dissection of the mind under psycho-analysis, i realised that there was very much more in the mind than was accounted for by the accepted psycho logical theories. i saw that we stood in the centre of a small circle of light thrown by accurate scientific knowledge, but around us was a vast, circumambient sphere of darkness, and in that darkness dim shapes were moving. it was in order to understand the hidden aspects of the mind that i originally took up the study of occultism. i have had my full share of the adventures of the path; have known men and women who could indubitably be ranked as adepts; seen phenomena such as no seance room has ever known, and borne my share in it; taken part in psychic feuds, and stood my watch on the roster of the occult police force which

ses. in my own experience i have known of similar deaths. in my novel, the secrets of dr. taverner, there were presented, under the guise of fiction, a number of cases illustrative of the hypotheses of occult science. some of these stories were built up to show the operation of the invisible forces; others were drawn from actual cases; and some of these were written down rather than written up in order to render them readable by the general public. so much first-hand experience, confirmed by independent evidence, should not go unregarded, especially since rational explanations are difficult to find save in terms of the occult hypotheses. it may be possible to explain away each individual case mentioned in these pages by alleging hallucination, fraud, hysteria, or plain lying, but it is not

ers to my subconscious mind direct, without having to resort to the paraphernalia of suggestion? the answer to this question is very simple. the subconscious mind belongs to a much earlier phase of evolution than the conscious mind; belongs, in fact, to a phase prior to the development of speech. to address it in words, therefore, is like speaking to a man in a language he does not understand, in order to deal with him we must have resort to signlanguage. so it is with the subconscious mind. it is no use to say to it, do this: or, don't do that. we must make a mental picture of the thing we want done and hold it in consciousness till it begins to sink into the subconsciousness. the subconscious mind will understand this picture, and act upon it. the actor who wishes to cure himself of stag

mself of stage-fright will fail to do so if he says to his subconscious mind "don't be frightened" for a nod is as good as a wink to a blind horse. equally, if he makes a mental picture of stage fright and says to his subliminal self "now don't do that" the result will be disastrous, for the subliminal self will see the picture and omit the negative, because the word "not" means nothing to it. in order to handle the subconscious mind effectually, we make a mental picture of the thing we want done and hold it in mind by repeated applications until the subconsciousness begins to be influenced and takes up the task of its own accord. this is the end-result of all suggestion, and the different kinds of suggestion are distinguished, not by the difference in end-result, but by the gate through w

DONALDTYSON CHAKRAS

kundalini may easily be aroused thereafter in a matter of minutes, or even moments. various siddhis or occult powers are traditionally associated with the chakras. these must be examined with a certain degree of skepticism, since it was often the practice of occult writers in ancient times to make wildly exaggerated specific claims about the powers conferred by the techniques they wrote about, in order to lend their writings greater weight and importance in the minds of their readers. in my own experience, i have noted an increase in the precision of my intuition regarding other persons, the circumstances surrounding my life, and future events. my mind is clearer and more penetrating, particularly when i examine or write about esoteric subjects. there are other more subtle benefits, such a

DONALDTYSON CORONZON

s how, as described in genesis, adam was able to accurately name all the beasts and birds, and through the magic power of their true names, to command them. perhaps the greatest consequence of the deceit of coronzon that resulted in man's expulsion was the loss of the angelic language. man was rendered "as dumb, and not able to speak" and of necessity began to learn a new less perfect language in order to express his thoughts and needs. this new language was not hebrew, since it did not have the same sounds or shapes of the written letters of hebrew. however, as gabriel reveals, the first language of man after the fall from grace shared the same division of letters that occurs in modern hebrew: three mother letters, seven single letters, and twelve double letters. this division has great s

DONALDTYSON DEMON

tyr is a nature spirit of greek mythology, and theutus is a degenerate variation on the name of the egyptian god thoth, who was associated by the greeks with numbers, and by extension with money. in the dark ages and middle ages, demons were thought able to travel on the earth invisibly, but to assume physical bodies at will. the same was understood concerning angels. this has a certain logic. in order to tempt human beings, demons need to remain invisible while they whisper seductive words or cause opportunities to commit sin to fall across the paths of their intended victims. but in order to murder their victims once their temptations succeed, demons need to have teeth and talons capable of ripping flesh. the modern view of demons, among those who believe demons in the christian sense to

DONALDTYSON NOMICON

omenon. here you will find a link to the complete text of lovecraft's brief bogus history of the necronomicon. concerning the curious connnecting thread that links gnostic theology, the book of enoch, the new testament book of revelation, the elizabethan magician dr. john dee and his communications with the enochian angels, the victorian era secret society of practical magic known as the hermetic order of the golden dawn, the magician and great beast aleister crowley, the dreamer and writer h. p. lovecraft, and the writer and magician kenneth grant (and perhaps i should not exclude myself from this list) read the essay "dr. john dee, the necronomicon, and the cleansing of the world- a gnostic trail" by colin low, to be found at a miscellany of essays. return h ahome resources demons bios f

DONALDTYSON PENTA

ts earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magic. it was popularized by french occultists such as eliphas levi, and from this venue found its way into the system of magic used by the hermetic order of the golden dawn. the technique for using the pentagram in golden dawn magic has become almost a universal feature of all systems of magic in english-speaking nations over the past century. in the golden dawn, the quintessence or fifth element of light or spirit is associated with the single upper point of the pentagram. the remaining four elements are assigned the lower points in the same

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 banishing it, in order to create a spiritual charge or atmosphere in a particular locality, or to infuse an object or person with spiritual energy. this can be a powerful antidote to demonic possession or obsession, and an effective defense against magical attack. it is important to understand that all pentagrams of the elements are drawn in the same way, with a continuous line that ends at its starting place. it

pentagram clockwise, to banish, draw the pentagram counterclockwise. that is the entire method for actually inscribing the various pentagrams. you can see that it is considerably more logical and more simple than the method of the golden dawn. even spirit is invoked or banished by a single pentagram. none of the pentagrams is constructed in the same way as any other pentagram- all are unique. in order to learn how to invoke and banish using the pentagram, i suggest that you practice drawing all ten forms with pencil and paper. you must get to the point where you can draw any form with a continuous line without having to think about it. this requires some practice. most persons know how to draw a star with five points using a continuous line, but most always drawn this star from the same p

DONALDTYSON POSSESS

thus the occult authority and power, of the spirit for the purposes of the ritual. during ritual invocation we usually retain our self-awareness. we feel ourselves as both the spirit who has been invoked, and as our magical selves (the persona we adopt during rituals of ceremonial magic. we are thus twofold in consciousness during successful invocation. you only invoke benign spirits of a higher order who are unlikely to make mischief while in partial possession of your mind and body. if, as sometimes happens, it is necessary to deal with lower spirits who may be hurtful, you always evoke them outside the bounds of the magic circle. spirits are usually evoked into a triangle, which is drawn or otherwise marked on the floor just beyond the limit of the similarly marked magic circle. the po

ower spirits are sometimes called demons. in actuality, there is no clear dividing line between good and bad spirits. the personalities of spiritual beings have the same broad range as the personalities of human beings. some are very bad, or very good. most are somewhere in between, neither wholly good nor wholly evil. as a general rule of magic, it is best to evoke all spirits not of a very high order. unless you know that the spiritual being is responsible and benign, always evoke. possession, as the term is generally understood, involves the entrance of a spirit into the body and mind of a human being, in which the consciousness self-awareness of the human being is temporarily, or permanently, rendered unconscious, as it is during deep, dreamless sleep. the consciousness of the spirit t

t deal of effort and concentration on the spirit's part. most low spirits are not capable of such effort. in such full blown cases of possession, the consciousness of the human involved may lie dormant for months or years. if the spirit has any degree of intelligence, it can hold possession of a person without giving other human beings any sign that it is in possession. only spirits of a very low order are stupid enough to make the possessed individual foam at the mouth or roll around on the floor. an evil spirit of a slightly higher order will be more subtle, and will take its pleasure in more discrete, or at least more hidden, ways. you may know individuals who have been under the complete domination of a spirit for years, and have no trace of their true human personality remaining. if t

ality remaining. if the possessing spirit is clever, you will not be able to prove that possession has occurred. the spirit will pretend to be the person whose body it has taken over. the only hint will be that the person has undergone at some point in the past a complete change in personality. in effect, he or she will at some time have become a totally different person. good spirits of a higher order also possess humans. this occurs most frequently when the spirit wishes to communicate with humanity, and possesses an individual to use the voice of that person as its instrument of communication. trance mediums and channelers have their personalities displaced by spirits on a regular basis. the prophets of the bible were possessed by the spirit (actually, the spirits) of god so that they c

DONALDTYSON SIGIL

t links the magic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to channel the power of the divine name. often it bears the sigil of the magician's magic name along with the sigil or signature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or pendent around the neck, over the heart-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spir

DONALDTYSON VAMPIRES

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

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

as would suffice for his spiritual welfare in the future life. we may therefore regard the papyrus of ani as typical of the funeral book in vogue among the theban nobles of his time. the first edition of the facsimile of the papyrus was issued in 1890, and was accompanied by a valuable introduction by mr. le page renouf, then keeper of the department of egyptian and assyrian antiquities. but, in order to satisfy a widely expressed demand for a translation of the text, the present volume has been prepared to be issued with the second edition of the facsimile. it contains the hieroglyphic text of the papyrus with interlinear transliteration and word for word translation, a full description of the vignettes, and a running translation; and in the introduction an attempt has been made to illus

ided into sections or chapters, each of which had its distinct title but no definite place in the series. the version was much used from the xviiith to the xxth dynasty. iii. a version closely allied to the preceding version, which is found written on papyri in the hieratic character and also in hieroglyphics. in this version, which came into use about the xxth dynasty, the chapters have no fixed order. iv. the so-called sa te version, in which, at some period anterior probably to the xxvith dynasty, the chapters were arranged in a definite order. it is commonly written in hieroglyphics and in hieratic, and it was much used from the xxvith dynasty to the end of the ptolemaic period. early forms of the book of the dead. the book of the dead. the earliest inscribed monuments and human remain

yptian religion cannot have remained stationary in every particular, it is probable that some texts reflect the changes in the opinions of the priests upon matters of doctrine.[1] the "pyramid texts" prove that each section of the religious books of the egyptians was originally a separate and independent composition, that it was written with a definite object, and that it might be arranged in any order in a series of similar texts. what preceded or what followed it was never taken into [1. a development has been observed in the plan of ornamenting the interiors of the pyramids of the vth and vith dynasties. in that of unas about one-quarter of the sarcophagus chamber is covered with architectural decorations, and the hieroglyphics are large, well spaced, and enclosed in broad lines. but as

y belonged; in consequence many lines of chapters are often omitted, and the last few lines of some texts are so much crowded as to be almost illegible. the frequent clerical errors also show that while an artist of the greatest skill might be employed on the vignettes, the execution of the text was left to an ignorant or careless scribe. again, the artist at times arranged his vignettes in wrong order, and it is occasionally evident that neither artist nor scribe understood the matter upon which he was engaged. according to m. maspero[1] the scribes of the vith dynasty did not understand the texts which they were drafting, and in the xixth dynasty the scribe of a papyrus now preserved at berlin knew or cared so little about the text which he was copying that he transcribed the lxxviith ch

rlin knew or cared so little about the text which he was copying that he transcribed the lxxviith chapter from the wrong end, and apparently the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (16 of 36 [8/10/2001 11:22:55 am] never discovered his error although he concluded the chapter with its title.[2] originally each copy of the book of the dead was written to order, but soon the custom obtained of preparing copies with blank spaces in which the name of the purchaser might be inserted; and many of the errors in spelling and most of the omissions of words are no doubt due to the haste with which such "stock" copies were written by the members of the priestly caste, whose profession it was to copy them. theban papyri. the papyri upon which copies of the t

ELIPHAS LEVI SANCTUM REGNUM

/www.sacred-texts.com/egy/ebod/ebod41.htm [8/10/2001 11:29:28 oof the abbot trithemius is a very curious and interesting dissertation upon the ruling of the world by the seven great archangels, to each of whom in succession is alloted a period of 354 years and 4 months. the archangels are referred to the planets of the ancients, and their successive periods of dominion are taken in the following order- orifiel representing saturn anael venus zachariel jupiter raphael mercury samael mars gabriel luna michael sol the first course of these rulers ended in anno mundi 2480. the noachian deluge is placed at 1656, in the reign of samael. the destruction of the tower of babel (see tarot trump, no. xvi, page 63) occured in the second reign of orifiel; the life of abraham in the second reign of zac

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

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

peak to us also in the murmur of the limpid waters, and we will desire thy love. o immensity in which all the rivers of being lose themselves, which ever spring up anew in us! o ocean of infinite perfections! height which beholdeth thee in the depth! depth which breathes thee forth in the height! bring us to the true life through intelligence and love! lead us to immortality through sacrifice, in order that one day we may be found worthy to offer thee water, blood, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, and sulphur, and by pronouncing three times the three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the pra

f all mothers! o admirable archetype of maternity and pure love! o son, the flower of sons! o form of all forms; soul, spirit, harmony and number of all things. amen. we exorcise the earth by the sprinkling of water, by the breath and by fire, with the perfumes proper for each day, and we say the prayer of the gnomes. invisible king who has taken the earth as a support, and who has dug abysses in order to fill them with the omnipotence! thou whose name makest the arches of the world tremble! thou who makest the seven metals circulate in the veins of stone; monarch of seven luminaries! rewarder of subterranean workmen! bring us to the desirable air and to the kingdom of light. we watch and work without respite. we seek and hope by the twelve stones of the holy city, for the talismans which

oulder "and mercy" next he joined the two hands adding "in the generating cycles" tibi sunt malchut et geburah et chesed per oeonas. 10 the sign of the cross which is absolutely and magnificently kabalistic, which the profanations of gnosticism have caused (he church militant and official to completely lose. this sign, made in this way, should precede and terminate the conjuration of the four. in order to control and subject elementary spirits we must never yield to the defects which characterize them. thus a light and capricious mind can never govern the sylphs. an effeminate, cold, and changeable nature will never control the undines. anger irritates the salamanders, and covetous rudeness renders those whom it enslaves the sport of the gnomes. but it is necessary to be as prompt and acti

ELLIS LOW TWELVE 1907

twelve "by their deeds ye shall know them" a series of striking and truthful incidents illustrative of the fidelity of free masons to one. another in times of distress and danger by edward s. ellis, a.m. p, m. trenton (n. j) lodge, no. 5 f& a. m. new york f. r. niglutsch 1907 copyright, 1907 by f. r. niglutsch introduction it is to be feared that some enthusiastic writers on free masonry give the order an antiquity that is more or less imaginative. one specially ardent author makes the patriarchs and other noted biblical characters free masons, and insists that several of the saviour's disciples were members of the order. free masonry, none the less, is the oldest existing organization of a charitable nature in the history of mankind. during the middle ages the mason brotherhoods were orga

hedral was to be built, skilful masons gathered .from distant quarters to assist those of the neighborhood in the work. a master was chosen, who superintended the whole, and every tenth man was a warden with authority over the rest. it followed, therefore, that a mason, after serving his apprenticeship, could not settle down, like other craftsmen, among his neighbors, but was obliged to travel in order to find employment. it was advisable that all members of the fraternity should possess the means of making themselves iv introduction known to one another and thus avoid the necessity of proving their skill as craftsmen. in order to do so, and to enable a mason to claim the hospitality of his brother masons, a system of symbols was devised, in which every mason was initiated and which he was

the clergy. so marked became the influence of the free masons that the jealousy of the church was aroused long before the reformation. henry of beaufort, cardinal of winchester, instigated the passage of an act, during the minority of henry vi, which forbade the masons to hold their accustomed chapters and assemblies. but the act was never enforced, and when henry vi. became of age he joined the order, while henry vii. was the grand master in england. the origin of operative masonry is traced back by many to the old roman empire, the pharaohs, the temple of solomon, even to the tower of babel and to the ark of noah. speculative free masonry originated in england and dates from the seventeenth century. its foundation lies in the "practice of moral and social virtue" its characteristic feat

aster. the scottish lodges claim origin among the foreign masons who came to scotland in i iso to build kilwinning abbey; those of england go back to an assemblage of masons held by st. alban at york in 926. the mother lodges of york and kilwinning were, with a few slight exceptions, the parents of all the lodges that were formed in different parts of great britain. the admirable character of the order was attested in 1799, when in the act passed in england for the suppression of secret societies, free masonry was the only one excepted from the operation of the law. a grand lodge was formed in london in 1717, with power to grant charters to other lodges, and the constitutions of the fraternity were first published under its sanction. from this fountain free masonry has spread to every quar

es, free masonry was the only one excepted from the operation of the law. a grand lodge was formed in london in 1717, with power to grant charters to other lodges, and the constitutions of the fraternity were first published under its sanction. from this fountain free masonry has spread to every quarter of the globe. now and then we masons are amused by statements concerning female members of our order. some years ago it was claimed by a number of newspapers that a certain famous woman sculptor of washington was a free mason. the writer of this asked for the name of the lodge in which she was initiated and a few other particulars. the reply was given that she was a member of one of the lodges instituted by the then empress eugenie of france. my next audacious question was as to where the e

EMPERORS NEW RELIGION CHURCH OF SATAN

ton lavey explains that he was prompted to write the satanic bible by his agent and publisher s suggestion with a tight deadline: then] came the official commission to write a satanic bible. my agent and publisher wanted the material i had already printed in tract form, with additional stuff, to make up the bible as quickly as possible [5, p. 4] the satanic bible is comprised of, in the following order: 1. an anti-christian diatribe. this section seems to appeal especially to those that were brought up in christian homes and are fed up with that religion. the church of satan explains that this section is a wake-up call that is only necessary for some readers. 2. a level-headed refutation of christian dogma; an assertion that there is no afterlife and hence no reward or punishment after one

icials. i will obey whatever and every proclamation and regulation that they set forth within the cos as a corporate body. and again, i declare my loyalty and obedience not only to the cos as a body, but also to certain officials such as hp blanche barton, magister peter h. gilmore [etc. they tell me to do something, and i do it..this is rare, but i am more than happy to do whatever they say. any order they give me would never be for my detriment, only for my good [24] one level further down, interested followers have read the satanic bible and some other documents. they pursue further knowledge in what they happen to consider satanic, but are generally unaware of guidelines issued by the core and do not actively represent satanism. finally, the periphery is comprised of people that may ha

ood, and magistrate the official church of satan web page maintains that: individuals who resonate with satan have always been an alien elite [34] this statement does not imply that one must be a member of the church of satan to qualify as elite, but it does imply that followers of the church of satan automatically belong to an elite, since presumably they must have felt a resonance with satan in order to join. hence, the statement suggests that joining the organization is equivalent to being part of an elite. if the above only hints at being a member of an elite by implication of a membership of the church of satan, any doubt is cast aside when the new follower receives the confirmation of membership from the church of satan, which declares that: you have successfully entered into an alli

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

y aleister crowley (1875.1947) comprised of three orders: the silver star, the rosy cross, and the golden dawn. this society is also described as the great white brotherhood, although that is a term more properly applied by theosophists. the initials a a indicate argenteum astrum, and the triangle of dots signify a secret society connected with ancient mysteries. during his period in the hermetic order of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver star and was thus a secret chief of the golden dawn. after 1906 crowley launched his own order of the silver star, or a a, using rituals and teachings taken from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the official organ of the a a, including rituals of the out

er of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver star and was thus a secret chief of the golden dawn. after 1906 crowley launched his own order of the silver star, or a a, using rituals and teachings taken from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the official organ of the a a, including rituals of the outer order of the society in the second number. this alarmed members of the golden dawn, who wished their rituals to remain secret, and s. l. macgregor mathers, one of the golden dawn chiefs, took legal action to restrain crowley from continuing to publish the rituals. although a temporary injunction was granted, mathers did not have funds to contest an appeal setting this aside, and crowley continued

and george cecil jones. in response, jones sued the journal in 1911, and crowley obtained considerable publicity through the court hearing. although crowley must have reveled in such public attention, he lost several friends through it, in particular his disciple j. f. c. fuller, who had written the eulogy of crowley titled the star in the west (1907. meanwhile, crowley had joined another secret order, the ordo templi orientis (oto, which strongly emphasized the power of sex magic. after crowley departed to the united states toward the end of 1914, the a a ceased working as a group in london. sources: king, francis. ritual magic in england: 1887 to the present day. london: neville spearman, 1970. suster, gerald. the legacy of the beast. york beach, maine: samuel weiser, 1989. symonds, joh

the fifth century. his book of horoscopes was translated into latin and published at venice in 1485, under the title de judiciis seu fatis stellarum. aben-ragel s predictions were known for their remarkable accuracy. abigor according to johan weyer, abigor is the grand duke of hades. he is shown in the form of a handsome knight bearing a lance, standard, or scepter. he is a demon of the superior order and responds readily to questions concerning war. he can foretell the future and instructs leaders on how to make themselves respected by their soldiers. sixty infernal regions are under his command. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991

raveled to earth in spaceships from planets in outer space. adamski was born in poland on april 17, 1891. he was two years old when his family emigrated to dunkirk, new york. in 1913 adamski served with the 13th cavalry on the mexican border, received an honorable discharge from the army in 1919, then settled in laguna beach, california. he studied occult metaphysics and in 1936 founded the royal order of tibet, through which he offered a course in self-mastery. although he had no scientific training, he was often referred to as professor by his royal order of tibet mystical philosophy students. in 1940 he moved to the valley center with his followers, where they established a farming project. four years later he moved to the southern slope of mount palomar in southern california. he had n

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

an. he resigned from the society in 1875 while preparing his royal masonic cyclopaedia. in subsequent years, he seems to have lived precariously on a modest income from journalism. he developed a system of astrological prediction of horse race winners and also became involved with the promotion of fringe masonic orders, such as sat b hai. he died july 3, 1886, before the formation of the hermetic order of the golden dawn, but was claimed posthumously as an adept of the order (together with levi and hockley) by w. w. westcott, one of the founding chiefs, presuming a continuity of occult tradition through rosicrucianism. sources: mackenzie, kenneth. royal masonic cyclopaedia. 1877. reprint, new york: sterling publishing, 1987. mackenzie, william (1877) british biologist and writer, living in

9. magi priests of ancient persia and cultivators of the wisdom of zoroaster (or zarathustra (possibly 1500 b.c.e. they were instituted by cyrus when he founded the new persian empire and are supposed to have been of the median race. the german scholar k. w. f. von schlegel stated in his lectures on the philosophy of history (2 vols, 1829: they were not so much a hereditary sacerdotal caste as an order or association, divided into various and successive ranks and grades, such as existed in the mysteries.the grade of apprenticeship.that of mastership.that of perfect mastership. in short, they were a theosophical college; and either its professors were indifferently magi, or magicians, and wise men or they were distinguished into two classes by those names. their name, pronounced mogh by lat

high exceeded (according to dio chrysostom) the sublimity of anything in homer or hesiod. they exposed their dead bodies to wild beasts. schlegel maintained that it was an open question whether the old persian doctrine and wisdom or tradition of light did not undergo material alterations in the hand of its median restorer, zoroaster, or whether this doctrine was preserved in all its purity by the order of the magi. he then remarked that on them devolved the important trust of the monarch s education, which must necessarily have given them great weight and influence in the state. they were in high credit at the persian gates (the oriental name given to the capital of the empire, and the abode of the prince) and they took the most active part in all the factions that encompassed the throne

laughed at the people that were employed about him, and told them they were very obliging to furnish him with a stick to defend himself from the dogs. the same night, he extricated himself from the stake, frightened several persons by appearing to them, and occasioned the death of many more than he had hitherto done. he was then delivered into the hands of the hangman, who put him into a cart in order to burn him outside the town. as they went along, the carcass shrieked in the most hideous manner and threw its arms and legs about as if it had been alive. upon being again run through with a stake, it gave a loud cry, and a great quantity of fresh, florid blood issued from the wound. at last the body was burnt to ashes, and this execution put a final stop to the specter s appearing and inf

ted, three joints in all having been removed. she explained that each joint had been sacrificed to express her sorrow as each one of three daughters died. in his report on the northwestern tribes of the dominion of canada (1889, franz boas gives evidence of the custom among these peoples. when many deaths resulted from disease, the canadian indians sacrificed the joints of their little fingers in order to (they explained) cut off the deaths. magia posthuma (of c. f. de schertz) encyclopedia of occultism& parapsychology. 5th ed. 956 among the indian madigas (telugu pariahs, the evil eye was averted by sacrificers who dipped their hands in the blood of goats or sheep and impressed them on either side of a house door. this custom was also known to the brahmans of india. impressions of hands w

ESOTERISM AND THE LEFT HAND PATH

s in london in 1948. the zwaan rays were supposed to be capable of stimulating the psychic senses into activity. subsequently the spirit electronic communication society was founded in manchester, england, on september 10, 1949, and an apparatus was developed that claimed to improve the zwaan effeteesoterism and the left hand path thomas karlsson dragon rouge often describes itself as an esoteric order exploring esoteric knowledge. what then is esoterism and how is it connected to the left hand path? antoine faivre, one of the leading scholars on occult research and esoterism, writes in his book esoterism that esoterism is not an area like art, philosophy or chemistry, but rather a way of thinking. faivre explains: the diffuse etymological derivation of the word indicates that one can only

EVERBURNING LAMPS

terious everburning flame in the temple at kildare, sacred to st. bridget-daughter of fire.-see giraldus cambrensis, de mirab. hibern. 2, xxxiv. khunrath, in his "amphitheatrum sapientiae aeternae" cites the ancient author of "the apocalypse of the sweet spirit of nature" as speaking of a liquid which burneth with a bright light and wastes not. at the dissolution of the monasteries in britain, by order of henry viii, a tomb, in yorkshire, purporting to be that of constantius chlorus, father of the great constantine, was opened and ransacked, and a lamp burning was found in it: he died 300 a.d.-see camden "brittania (gough's edition, iii. p. 572) lazius, in his "comment. reipub. romae" writes that the romans under the empire possessed the secret of preserving lights in tombs by means of the

EVIL AND UNCLEAN SPIRITS

s and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass; glistening with green and gold, the colors of vegetation and of growth. banish thou, therefore, the evil and seek the good, thou who wouldst know the life of ages, thou who would follow in the footsteps of our master, o brother of the order of the golden dawn! for as moses lifted up the serpent in the wilderness, even so must the son of man be lifted up and raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended upon the tree through suffering and through pain, let thy countenance be raised up towards the light of the holy one, to invoke the divine bri

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

n e. mack, harvard university psychiatrist, 1993 (dennis stacy/fortean picture library) the roper organization. using five indicator questions, they sought evidence for possible abduction experiences among those surve ye d. pollsters interv i ewed 5,947 adult americans. in their reading of the results, hopkins and ja c o b s deduced that the incidence of abduction experiences appears to be on the order of at least 2% of the population (unusual personal ex p e- r i e n c e s, 1992. that comes to 3.7 million abductees. critics rejected this assertion, arguing that the study contained too many methodological flaws to mean much. t h ree social scientists, all with backgrounds in ufology, examined the poll and came to a wholly differe n t conclusion: for the present we have no re l iable and va

y of his most devoted followers had broken their connection with him, convinced either that he was lying or that evil space people were misleading him. born in poland, adamski emigrated with his parents to upstate new yo rk when he was one or two years old. in the early 1920s he m oved to california, where he eventually established a role for himself on the local occult scene as head of the royal order of tibet, a metaphysical school based on channeled teachings from tibetan lamas. w h e n flying saucers became an object of popular i n t e rest in the late 1940s, adamski pro d u c e d photographs of alleged spacecraft; some of the pictures we re said to have been taken t h rough his six-inch telescope. published in the popular occult and paranormal digest fa t e in 1950 and 1951, the photo

s ago martians landed at antarctica, then 14 agharti the hidden world of shangri-la as depicted in the film lost horizon, directed by frank capra, 1937 (photofest) a tropical region, and created the first humans. then reptoid (that is, biped reptilian) venusians attacked, forcing the martians and their human associates to create two huge underground cities, connected by tunnels of vast length, in order to protect themselves. one of these cities was shambhala, under tibet, and the other agharta, under china s tzangpo valley. eventually, the venusians conquered agharta, sending their evil minions into the world until 1948, when the martian/human alliance reclaimed the city and slew its ruler, the king of the world, and many of his troops. t h e re is no real-life central asian tradition of a

mid-1950s, concerned about mysterious disappearances of airplanes and their crews, constable asked andolo if he and his associates ever abducted or killed human beings in this way. andolo assured him that the universal plan kept them from causing a physical death wittingly under any circumstance. he warned, however, that dark ones did not recognize these laws. they would steal earthly aircraft in order to learn about earthly technology, and they may desire the entities [persons] in the airplane for purposes of their own, regarding which i shall presently tell you nothing (james, 1958. see also: contactees further reading james, trevor [pseud. of trevor james constable, 1958. they live in the sky. los angeles: new age publishing company. andra-o-leeka and mondra-o-leeka chief frank buck sta

has taken it quite literally as a concrete happening (jung, 1959. see also: contactees further reading angelucci, orfeo, 1955. the secret of the saucers. amherst, wi: amherst press, 1959. son of the sun. los angeles: devorss and company. jung, c. g, 1959. flying saucers: a modern myth of things seen in the skies. new york: harcourt, brace and company. anoah anoah, associated with the melchizedek order of the white brotherhood, consisting of wise extraterrestrial and spiritual entities, channeled through austin, texas, psychic medium jann weiss in the 1980s. the planetary light association, which at its peak had some 3,200 members around the world, distributed books and tapes of these channeling sessions. it also held workshops at which enthusiasts listened to anoah discuss the transi- ano

FAUST

808 faust johann wolfgang von goethe translated by george madison priest goethe, johann wolfgang von (1749-1832- german poet, writer, and playwright who was a dominant influence in german literature. his primary focus was on the natural evolution of things rather than abstract theories. faust (1808) a play about the legend of faust who promises his soul to the destructive spirit mephistopheles in order to fulfill his desire of encountering life through experiences rather than through the study of philosophy. dedication ye wavering forms draw near again as ever when ye long since moved past my clouded eyes. to hold you fast, shall i this time endeavour? still does my heart that strange illusion prize? ye crowd on me! tis well! your might assever while ye from mist and murk around me rise. a

l, you will not wrest from her with levers and with screws. you, ancient lumber, that i do not use, you re only here because you served my father. on you, old scroll, the smoke-stains gather, since first the lamp on this desk smouldered turbidly. far better had i spent my little recklessly than, burdened with that little, here to sweat! all that you have, bequeathed you by your father, earn it in order to possess it. things unused often burden and beset; but what the hour brings forth, that can it use and bless it. why does my gaze grow fixed as if a spell had bound me? that phial there, is it a magnet to my eyes? why does a lovely light so suddenly surround me as when in woods at night the moonbeam drifts and lies? thou peerless phial rare, i welcome thee and now i take thee down most rev

on tiptoe! faust [after a silence. leave me alone here, i entreat! mephistopheles [peering about. not every girl keeps things so neat. exit. faust [looking up and around. welcome, o thou sweet twilight glow that through this shrine art stirring to and fro. sweet agony of love, possess this heart of mine, thou who on dews of hope dost live and yet dost pine. what sense of quiet breathes around, of order, of contentedness! what riches in this poverty abound! within this prison, ah! what blessedness! he throws himself on the leather arm-chair by the bed. oh, welcome me, thou who the world now gone didst once receive in joy and sorrow, open-armed! how often, ah! around this fathers -throne a flock of children clinging swarmed! and, thankful for the christmas gift, maybe my darling here, her ch

self on the leather arm-chair by the bed. oh, welcome me, thou who the world now gone didst once receive in joy and sorrow, open-armed! how often, ah! around this fathers -throne a flock of children clinging swarmed! and, thankful for the christmas gift, maybe my darling here, her childish cheeks filled out, kissed grandsire s withered hand devotedly. i feel, o maid, thy spirit radiate abundance, order, round about, that, motherly, instructs thee day by day, bids thee the cloth upon the table neatly lay, even make the sand at thy feet decorate. o darling hand! so godlike in thy ministry! the hut becomes a realm of heaven through thee. and here! he lifts one of the bed curtains. what bliss and awe lay hold on me! here for whole hours i fain would tarry. o nature! here didst thou in visions

pheles [aside. now to make off betimes were best! she d hold the very devil to his word. to gretchen. how is your heart? has it been stirred? margaret what means the gentleman? mephistopheles [aside. you innocent, sweet dear! aloud. ladies, good-by! margaret good-by! martha oh, quickly let me hear the evidence i d like to have and save: where, how, and when my darling died and where his grave. of order i have always been a friend, and in our weekly i would like to read his end. mephistopheles yes, my good woman, what two witnesses attest is always known as truth made manifest, and with me i ve a splendid mate. i tell you, i ll take him before a magistrate. i ll bring him here. martha oh, do that, do! mephistopheles and this young lady, will she be here too? a gallant chap! and travelled fa

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

is name on any of the translations he published, nor took credit for his work. while he wholeheartedly shared his extensive knowledge and insights with thousands of people over a period of two decades, he never referred to himself as a teacher. in fact, he repeatedly said that the lord is the only teacher; the lord is the only rabbi; the lord is the only guru. after he was recruited by an ancient order of mystical qabalists, called ma aseh merkabah (work of the chariot, to engage in work specifically intended to water the mystical roots of the children of abraham, he formed a religious trust through which to publish his translations of primary qabalistic texts. he never asked for any money, and gave away thousands of copies of the books he produced at his own expense. he told us that true

the late nineteenth century in the heyday of the victorian period. the document reputed to be at the foundation of the golden dawn system was the cypher manuscript attributed to fraulein sprengel. the sacred magic of abramelin the mage was also an important document for the golden dawn and a significant influence on the controversial aleister crowley, who broke with the golden dawn and formed the order templis orientis. the o.t.o was founded primarily upon works of sexual mysteries and masonic charters, and incorporated the abramelin material at a later date. until very recently, almost all books in english on the subject of the qabalah, regardless of their title or professed subject, could be traced to members of these orders or to orders that evolved from them. while these two orders (an

alah are mainstream orthodox and chasidic jews of european descent. it is but a footnote for most conservative and reform jews, though there is a resurgence of interest among those in the jewish renewal movement. the vast majority of the written works of jewish kabbalah originated or reemerged within the last 800 years. rabbinical jews spend many years studying the voluminous babylonian talmud in order to learn and carefully adhere to the detailed halachic interpretations of how to fulfill the 613 mitzvoth, or righteous deeds, prescribed in the extant version of the ezra torah. they generally regard the current version of the torah to be the exact original, faithful in every detail to the one penned by master mosheh. hence, they consider every word and every line to be irrefutably delivere

n of the children of abraham. they generally regard such qabalah as either hybrid variants adulterated by admixtures of ideas from other mystical traditions, or as the purview of occultists and the practical qabalah. this is not surprising. the orthodoxy in all organized religions has historically viewed the study and practice of mystical ideas as a threat to their authority. at the same time, in order to cull new members from older, often indigenous populations, they have on numerous occasions absorbed and assimilated mystical ideas and holy observances that posed no serious threat, and with which the newcomers could identify and feel comfortable. to see a clear example of this, consider how many of the so-called pagan traditions (ignorantly labeled as satanic witchcraft by fundamentalist

as sub-branches of the initial ones, arose throughout the middle east, central asia, india, east africa, and spain. sufi influence continued to expand with the spread of islam throughout the world. the various orders trace their lineages to, and are generally named after, extraordinary sufi masters who lived at different times and came from different locales. the naqshbandi take the name of their order from khaja bahaudin naqshband of central asia (1318- 1389, the qadiri from abdul qadir of gilan (1077-1166, the chishtiya from abu ishak chishti of syria, etc.25 all genuine 8- f e 3 orders have a record of their chain of spiritual transmission (silsilah) passed down from one spiritual preceptor, called a shaykh in arabic and a pir in persian, to another. all of the silsilah trace back to th

FOCUS OF LIFE

on this haunted mortuary in a blind turning" note well! all things are possible even in nightmares-becoming, they are a necessity, an additional boundary to memory-the further seperate entities of consciousness. remember o ikkah! thou shall not cease to be again what is denied-unto the end of conception: thus man has constructed his seed. these sentient creatures and the beyond conceptions in the order of evolution were thou once as they? o ikkah, thou art this present god-this termite and many other things not yet domesticated or associated with thought. this focus 'i' called consciousness is unaware of its entire living embodiments but alternates and epitomizes their personalities. what is 'i' and the extent of its conscious habitation. a weak desire, a memory governed by ethics and igno

ld mainly blank pages, but were we ever treated all alike? study your dreams in this life, it may help you in the death posture. the heaven of aaos "all things are subject to resurrection" thus spake smiling aaos, on rising from the dead. then turning towards his shadow "i come! the changing word that destroys religion, a vortex wind that shall jest in temples! again! a reveller in the marshalled order of the sexes, the mad anarch of desires, the wild satyr of wolfish kisses! once again to earth, o thou whirlwind of desire, thou drunken breath of ribald lightning! my vampire chalice of ecstasy! yea, as my rapacious flame reareth before thee, thou escapeth from me with the laughing whisper of thy wonderful pleasure! o, l.c.o' cs! thou insatiable thirst of my self-love, with none but thee wi

the mass of writhing corpses in that foul bedlam of death groans- made more loathsome by the ribald jesting of the slaughtermen, the scene became more vast, more heathenly impossible, when he noticed towering before him a giant shape with gory sheepskin used as loincloth, who, with a shrill voice shouted "woe unto you that seek this awful place of satiety. i am the guardian named necrobiosis, in order that there may be mobility" then seeing aaos he laughed hideously, and addressed him thus "but why cometh aaos in the close season? thou old dodger of time, thou eye winking at all things! for thou canst will love in that which is most repulsive. away o aaos, thou too art an arch-slaughterer of sheep" then the giant gave an awful grimace and turned his back, snapping his teeth and howling li

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

s i strike a course through ways of thinking so unfamiliar and obscure as those of the renaissance hermetists, and i cannot hope to have made no mistakes. if this book draws more attention to a most important subject and stimulates others to labour in this field it will have done its work. since the book has been so long in the making, perhaps i may thank those who have helped me in chronological order. through our common interest in bruno i came to know dorothea waley singer, whose kindness and encouragement marked a turning point in my life, for she introduced me to edgar wind, the late fritz saxl, and gertrud bing, and i began to frequent the warburg institute, then in its first london home on millbank. eventually, through the generosity and foresight of those in authority, the warburg

ine source.3 egypt was before greece; hermes was earlier than plato. renaissance 1 dedication by ficino to lorenzo de' medici of his epitome and commentaries on plotinus; ficino, p. 1537. 2 "mercurium paucis mensibus eo uiuente (referring to cosimo) peregi. platonem tunc etiam sum aggressus; ficino, loc. cit. cf. kristeller, studies, p. 223; a. marcel, marsile ficin, paris, 1958, pp. 255 ff. 3 in order to understand this enthusiasm, a history of hermetism in the middle ages and in the renaissance before ficino is needed. for some indications of the influence of the asclepius in the middle ages, see c.h. ii, pp. 267-75. interest in hermetism (based chiefly on asclepius and on the pseudo-hermetic liber hermetis mercurii triplicis de vi rerum principiis is one of the marks of the twelfth-cent

ects those gnostic initiations with which the hermetica are concerned. in this work, so ficino believes, there shines a light of divine illumination. it teaches us how, rising above the deceptions of sense and the clouds of fantasy, we are to turn our mind to the divine mind, as the moon turns to the sun, so that pimander, that is the divine mind, may flow into our mind and we may contemplate the order of all things as they exist in god. in the introduction to his edition of the hermetica, scott outlined ficino's attitude to these works as follows: ficino's theory of the relation between hermes trismegistus and the greek philosophers was based partly on data supplied by early christian writers, especially lactantius and augustine, and partly on the internal evidence of the corpus hermeticu

ted with the divine, the earth lives, moves, with a divine life, the stars are living divine animals, the sun burns with a divine power, there is no part of nature which is not good for all are parts of god. the following accounts of the contents of the five hermetic writings chosen are partly analysis, partly direct quotation.21 have made many omissions and have sometimes slightly rearranged the order. there is a good deal of diffuseness and repetition in these works, and i have tried to give their main gist as briefly as possible (i) the egyptian genesis. pimander. corpus hermeticum v; partly optimist and partly dualist gnosis) 1 festugiere, i, p. 84; ii, pp. x-xi (classification of the individual hermetica as optimist or pessimist in note to p. xi. 2 they are in the nature of precis, wi

ted in the water and his shadow on the earth. and he, having seen this form like to himself in nature, reflected in the water, he loved her and wished to dwell with her. the moment he wished this he accomplished it and came to inhabit the irrational form. then nature having received her loved one, embraced him, and they were united, for they burned with love" man having taken on a mortal body, in order to live with nature, is alone of all terrestrial beings of a double nature, mortal through his body, immortal through the essential man. although in fact immortal and having power over all things, he has also through his body the condition of mortality, being under destiny and the slave of the armature of the spheres "now, says pimander "i will reveal to you a mystery which has been hidden u

FRATER ELIJAH ANGELS OF CHAOS

angel is established. and definitely not in the demonic bindings phase. why is this the case? it seems that the pathways extending through non-existence, also called the tunnels of set are filled with all manner of energies that can drive an organism completely insane at best. thee angel acts as a buffer zone for these experiences&/or guides the magus in explorations. to those who find our lady s order in scarlet; blessed are thou among chaotes. 2 the formulation of the r.o.g. the magician is the ultimate charlatan. for in his games, he fools the very universe- frater halucifuge 99 let me start with how this all came about it was some time ago that i was involved in a relationship. i will not bother you with the details but it is necessary to explain that i had a great deal of emotional at

ck without pity or quarter; and destroy them utterly. swift as a trodden serpent turn and strike! be thou deadlier than he! drag down their souls to awful torment: laugh at their fear: spit upon them! 8: with it ye shall smite the peoples; and none shall stand before you. 13:but not now 4: choose ye an island 38: so that thy light is in me; and it's red flame is as a sword in thy hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adoration's, as thou has written, as it is said: the light is mine; it's rays consume me: i have made a secret door into the house of ra and tum, oh khephra and ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell sh

ation of desolation; count well it's name, and it shall be to you as 718 note: i once lived in a house at 718 in brooklyn- note also: there are only 75 verses to chapter iii 75- 76= 1 there are only 79 verse to chapter ii 79- 76= 3 there are 66 versus to chapter i 66- 76= 10 from chpt i--iii (liber al) we get the number arrangement 1031) the parenthesis can be considered in absolute value, so the order of the terms under the operation does not matter. today is 11/20/98. running under the influence of ma-huang. a connection! a communication (implied) from my hga. the sigils themselves were precluded by some automatic drawings in the shapes of a phoenix, coatyl, firesnakes moving forward([1. the explosion of the bird (it's death and it's life for [2. the serpent with it's tail coiled up([3

y. this includes direction, bills, career, desire etc. this initiation/ binding coincided with my graduation from college, and being flung into the world of the mundane. this is actually very difficult, but the decisions and flux caused by the world of discs (money) is as trying to ones metal as you can get. when the time is right, this section is finished, of this the angel will instruct you. in order to assist in this area, i adopted a regular practice of money& wealth magick, following some of the techniques in dave lee s money magick work book, which i recommend. ii the binding of the body- this includes a physical regime of exercise and eating right. i adopted a total overhaul of my physical system. working out and yoga (asana [body, pranayama [breath, mantra-yoga [speech/mind) were u

FRATER TENEBROUS CULTS OF CTHULHU

old ones are, and the old ones shall be. not in the spaces we know, but between them, they walk serene and primal, undimensioned and to us unseen. yog-sothoth knows the gate. yog-sothoth is the gate. yag-sothoth is the key and the guardian of the gate. past, present, future, all are one in yog-sothoth. he knows where the old ones broke through of old, and where they shall break through again. his order of existence parallels the concept of the universe as exposited in hindu and oriental mysticism, an all-in-one and one-in-all of limitless being and self. as such, a particular physical from cannot be ascribed to yog-sothoth, though in the dunwich horror, the offspring of his mating with lavinia whateley is compared to an octopus, centipede or spider. the formula of evocation of yog-sothoth

eing, and had accumulated a vast collection of information on the various cultures that exist in the universe. this completes the pantheon of non-human entities. in turn, the worship of the great old ones is continued on earth by secret societies whose traditions and rituals preserve the hidden knowledge of these elder races. lovecraft documents three such cults, the cult of cthulhu, the esoteric order of dagon, centred in innsmouth (actually newburyport, massachusetts, and the starry wisdom sect. in the haunter of the dark, lovecraft describes how the latter sect held meetings in a church in providence, where it communed with an avatar of nyarlathotep via a magical object known as the shining trapezohedron. the name, starry wisdom, recalls that of crowley s argentum astrum, or order of th

rm, the sacred writings of the dzugarians, an ancient race which inhabited the mountain regions of northern tibet. these texts tell of how the earth was once possessed by chaotic beings said to have crossed the gulf from another universe, at a time pre-dating the appearance of man, and goes on to relate how they were expelled from this universe by the intervention of forces allied to the cause of order. this cosmic history, which details subsequent battles with other primal life forms, shows an obvious parallel with that described within the cthulhu mythos. in a letter dated march 25, 1933, lovecraft writes, only the other day my new orleans friend e. hoffman price. discovered an intensely picturesque myth-cycle dealing with the earth s early aeons, the lost continent of kusha (atlantis) a

FRATER U D PRACTICAL SIGIL MAGIC

amely on will and on imagination. connected with these are analogous thinking and symbolic images. for example, agrippa uses a special sigil for each of the planetary intelligences. these are not, as has been assumed for quite some time, arbitrarily constructed, nor were they received by grevelation, h but rather they are based on cabbalistic considerations.5 4/ practical sigil magic the hermetic order of the golden dawn also employed sigils as gimages of the souls' of magical entities, which enabled the magician to establish contact with them; nonetheless, the technique of their construction was not explained. the same may be said for o.t.o. under crowley's leadership and for the fraternitas saturni under gregorius. the name agrippa already hints at the fact that magical sigils have a lon

m then on, people started to consider the unconscious in earnest. this apparent digression, which had to be kept very short due to lack of space, is in reality a very important basis for the discussion that follows. we will not analyze in depth by whom spare was influenced. lao-tse and stirner having already been mentioned, we might note numerous others from swinburne to crowley himself, in whose order, the a'.a, spare had been a member at least for a short while. rather, we will discuss his greatest achievement.his psychological approach towards magic. this leads us to magical practice proper. in spare's system there are no''correct' or gincorrect h sigils; neither is there a list of ready-made symbols. it is of no 6/ practical sigil magic import whether a sigil is the gcorrect h one or n

nd his theory of sigils, h contained in the last chapter, has already covered the basic principles and backgrounds of sigil magic, but it could not go into more depth due to the limited space characteristic of magazine articles. also, spare fs sigil magic has seen some further evolution during recent years, especially by english chaos magicians as manifested in the various publications of the iot order (iot today= the magical pact of the illuminates of thanateros. thus, ever-growing divergences from spare fs own methods and intentions have become quite common. to illustrate the word method (i.e, the construction of sigils employing the letters and words of a sentence of desire, figure 1 of the preceding chapter gives some examples. the whole procedure occurs as follows: 1. the sentence of

cuted as lready described in chapters 1 and 3. the same rules are applicable for forgetting the operation, etc. let us look at a second examples two people (partners) are to be brought together by a so-called gbinding spell h we fll call them ga h and gb. h see figure 17. if you work a lot with the pictorial method, you will find that soon you will want to develop your own gsymbolic language h in order to tackle more complicated subjects. this leads us into the realm of the alphabet of desire, covered in chapter 6. if you are familiar with magical symbols in general, you may use them as graw material h for individual sigils as well. this, of course, requires that these glyphs and signs have truly become second nature to you. let us again look at an example to illustrate this procedure. we

vel, etc. this may appear rather complicated and it probably is. finally, i should mention that all these emotions and principles have their own sigils or glyphs le: d destruction noncategory/emotion= sex (generic term= lust noncategory/emotion= for further details, please refer to liber null itself. the above notes should illustrate the structure of human emotions. any number of other systems of order may be used and developed. for example, the four elements earth, water, fire and air may be employed as major categories, as well as the ten sephiroth, the 22 paths of the cabbalistic tree of life (an approach may be found in liber null, pp. 77 and 86, the 1 2 energy qualities of the zodiac, timothy leary fs an 68/ practical sigil magic s own, truly origin o the basic structures of the human

FREEMASON BLUEBOOK

ut no rule can be given by which every case can be decided. by a regulation, adopted by most of the grand lodges in america, no candidate for the mysteries of masonry can be initiated without having been proposed at a previous meeting maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (4 of 76 [11/22/1999 11:51:54 am] of the lodge (except by dispensation from the grand master) in order that no one may be introduced without due inquiry relative to his character and qualifications. the application must be in writing over the signature of the applicant, and state his age, residence, that he has resided in the state one year and in the jurisdiction of the lodge the six months next preceding (except as elsewhere provided) and whether he has made application to and been rejected

ity? forms of prayer suitable to be used at the reception of a candidate i. vouchsafe thine aid, almighty father of the universe, to this present convention; and grant that this candidate for masonry may dedicate and devote his life to thy service, and become a true and faithful brother among us. endue him with a competency ofthy divine wisdom, that, by the influence of the pure principles of our order, he may the better be enabled to display the beauties of brotherly love, relief and truth, to the honor of thy holy name. amen. response.so mote it be. ii. o thou, who art the author of peace and lover of concord, bless us in the exercise of those kind and social affections thou hast given us. may we cherish and display them as our honor and our joy. may this, our friend, who is now to becom

ing sent with power; o may we all this blessing prove, e'en life for evermore. iv. on friendship's altar rising here, our hands now plighted be, to live in love, with hearts sincere, in peace and unity. the lambskin, or white leather apron. is an emblem of innocence, and the badge of a mason; more ancient than the golden fleece or roman eagle; more honorable than the star and garter, or any other order that can be conferred upon you at this or any future period, by king, prince, potentate, or any other person, except he be a mason, and which i hope you will wear with pleasure to yourself and honor to the fraternity. the twentyfour inch gauge. is an instrument made use of by operative masons to measure and lay out their work; but we, as free and accepted masons, are taught to make use of it

l society; and as justice in a great measure constitutes the really good man, so should it be the invariable practice of every mason never to deviate from the minutest principle thereof; freedom, fervency and zeal* charge at initiation into the first degree. brother:as you are now introduced into the first principles of masonry, i congratulate you on being accepted into this ancient and honorable order; ancient, as having subsisted from time immemorial; and honorable, as tending in every particular, so to render all men who will be conformable to its precepts. no institution was ever raised on a better principle, or more solid foundation; nor were ever more excellent rules and useful maxims laid down, than are inculcated in the several masonic lectures. the greatest and best of men in all

neglected; neither are you to suffer your zeal for the institution to lead you into argument with those who, through ignorance, may ridicule it. at your leisure hours, that you may improve in masonic knowledge, you are to converse with wellinformed brethren, who will be always as ready to give, as you will be ready to receive, instruction. finally: keep sacred and inviolable the mysteries of the order, as these are to distinguish you from the rest of the community, and mark your consequence among masons. if, in the circle of your acquaintance, you find a person desirous of being initiated in to masonry, be particularly attentive not to recommend him, unless you are convinced he will conform to our rules; that the honor, glory and reputation of the institution may be firmly established, an

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

intelligence, from plant to god. we have also learned that this plan was frustrated by the lucifer spirits, stragglers from the humanity of the moon period, who lived upon the planet mars. they needed a physical field of action, but were unable to create one for themselves, hence for selfish reasons they taught humanity how by cooperation of the sexes a new body may be created at any time; and in order to give an incentive they instilled into mankind the animalistic passionate nature which we now possess. thus to the ancient alchemists, the angels from the moon which rules the saline tides of the sea were designated by the term "salt" they had found that a certain amount of salt in the blood is necessary to the mental processes, also that excess salt in the blood produces insanity, as best

in a dual manner as will and imagination, and is the same as the united creative force of the male and the female which results in the creation of a human body. at one time man was bi-sexual, male-female, and therefore each was able to propagate his species without assistance from anyone else. but one-half of the creative force has been temporarily diverted upwards to build a brain and larynx in order to enable him sometime to create by his own mind, to form thoughts and speak the word of power that shall make his thoughts flesh. three great creative hierarchies were particularly concerned in bringing about this change: the angels from the moon, the mercurians, and the lucifer spirits from mars. the alchemists connected the angels from the moon, which rules the saline tides, with the elem

one who really an truly seeks for enlightenment and is willing to pay the price in the coin of self-denial and self-sacrifice. therefore, seek the temple door and you shall find it; knock and it shall be opened unto you. if you seek prayerfully, if you knock persistently and if you labor manfully you will in time reach the goal and you will become the philosopher's stone. celibacy and marriage in order to avoid misunderstanding, it should be said that this lesson was only given to the aspirant to discipleship to show him the reason why it is necessary for him to live a pure and chaste life. it does not apply to the masses who have no spiritual aspirations and are as yet unable to restrain their passions. the rosicrucians do not even advocate an entirely celibate life for their pupils; inde

d places. but the man of high ideals and lofty aspirations, who would be the one likely to seek the path of initiation, feels the impelling force of levitation drawing him outward into the purer strata of the air where the first heaven is located, and is thus effectually prevented from trespassing upon the path of initiation. stories are told of initiates having overcome the law of gravitation in order to rise in the air at certain times for a definite purpose while still in the dense body. initiates are also taught how to suspend the law of levitation when they are in their soul bodies, and how to pass through the nine strata of the earth. it is said that jesus was the son of a carpenter, but the greek word is tekton, and means builder; arche is the greek name of primordial matter. it is

the disc the mystic symbol, the rose. in these two symbols lie hidden the great secret of life, the blending of water and fire, as symbolized by the earthborn fluidic sap ascending through the stem and calyx of the flower to the fire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order formed by the sons of cain, has in modern times attracted the masculine element with its positively polarized physical vehicles, and educated them in industry and statecraft, thus controlling the material development of the world. the sons of seth, constituting themselves the priestcraft, have worked their spell over the positive vital bodies of the feminine element of dominate spiritual dev

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

pion in his heel, which will goad him onward upon the path where men become "wise as serpents" it is from this class that mystic masonry is recruited with men who have the indomitable courage to dare, the unflagging energy to do and the diplomatic discrimination to be silent. part ii the masonic legend every mystic movement has its legend, which tells in symbolic language its status in the cosmic order and the ideal which it tries to realize. from the old testament, containing the atlantean mystery teaching, we learn that mankind was created male-female, bi-sexual, and that each one was capable of propagating his species without the co-operation of another as is the case with some plants today. later on, we are informed, jehovah removed one pole of the creative force from adam, the early h

lished by the angels under jehovah. it was then performed in great temples under propitious planetary conditions and parturition was then painless, as it is today among wild animals where the creative function is not abused for the purpose of gratifying the senses. degeneration resulted from the ignorant and unauthorized abuse inaugurated by the lucifer spirits. regeneration must be undertaken in order to restore man to his lost estate as a spiritual being and to free him from this body of death wherein he is now encrusted. death must be swallowed up in immortality. to attain this object, a covenant was made with humanity when it was expelled from the garden of god to wander in the wilderness of the world. according to that plan, a tabernacle was built after a pattern planned by god, jehov

wer, or religion would have been stamped out; she must wait for the bridegroom who shall embody within himself the combined good qualities of solomon and hiram, but who is purified from their weaknesses. for the queen of sheba is the composite soul of humanity, and at the consummation of the work of our evolutionary era she will be the bride, while christ, whom paul called a high priest after the order of melchisedec, will fill the dual office of both spiritual and temporal head, where he will be both king and priest, to the eternal welfare of mankind at large who are now in bondage either to church or state but waiting, whether they realize it or not, for the day of emancipation, symbolically represented as the millennium, when there will be a wonderful city, a new jerusalem, a city of pe

re from the sky finds its counterpart in the thunderbolt of jove; like hiram, the assir belong to the hierarchy of fire, the lucifer spirits, the sons of cain, striving for positive mastership through individual effort, and therefore upholding the male ideal, which is diametrically opposite to that of the hierarchy which works in the plastic element water. in the present day temples of the latter order, magic water stands at the door, and all who enter are required to apply this lethal liquid to the point in the forehead where the spirit resides; their reason is drowned in dictums and dogmas, and the female ideal is worshipped in the virgin mary. faith is the prime factor in their salvation, the attitude of unquestioning childlike obedience being cultivated. it is different in the temple o

water stands at the door, and all who enter are required to apply this lethal liquid to the point in the forehead where the spirit resides; their reason is drowned in dictums and dogmas, and the female ideal is worshipped in the virgin mary. faith is the prime factor in their salvation, the attitude of unquestioning childlike obedience being cultivated. it is different in the temple of the other order; when the candidate enters there "poor "naked" and "blind" he is asked at once what he is seeking, and when he answers "light" it is the duty of the master to give what he asks and make him a phree messen--a child of light. it is his duty also to teach him to work, and a male ideal, hiram abiff, the master workman, is presented for emulation. he is taught to be always ready to give a reason

FREEMASONS SATANISM AND SYMBOLISM

seen(one point up, two down, rotating the pentagram 33 degrees you get a satanic pentagram. 33 is the highest degree there is in freemasonry. freemasonry makes use of the pentagram quite a bit. you can see the similarity between the eastern star and and the satanic pentagram above. the eastern star is a freemason division for women. once again, masonry utilizes a very evil satanic symbol for the order that trains its young, impressionable girls. why didn't masonry at least utilize the "good star" with one point up, rather than the most evil 5-pointed star, this goats head of mendes? truly, their use of this symbol tells us exactly that they are evil through and through, even to their own young girls. eastern sta above is a picture of a typical masonic ring symbol (compass, square, and rul

he occult for more information on pan. however, we now know that, from pan came the he-goat of the sabbat, brother of the serpent, and the light-bearer [lucifer, because albert pike, the #1 freemason of all history, has just told us. one thing more to keep in mind. they have planned their debut of their anti-christ. he will be on the scene soon, you can bet on it. it's all part of their new world order. freemasonry is truly evil, it is deceptive, it is the work of the devil. listen to new age author, bill cooper, describe freemasonry. cooper was a member of demolay during his youth, and later, spent over 20 years in naval intelligence. he is most familiar with the organizations which are driving the world into the new world order and the appearance of its messiah, the biblical antichrist "

company, ltd, 1913, second edition, p. 189, 309, 471] in india, this triangle was worn in the foreheads of the followers of shiva. masonic authors william meyer and j.s.m. ward, also wrote that this type of triangle was worn in india by followers of shiva, who wear it in their foreheads. shiva is another infernal name listed in the satanic bible as another name for satan! meyer wrote this in, the order of the eastern star, p. 20; ward wrote this information in, freemasonry and the ancient gods, london: simpkin, marshall, hamilton, kent and co, ltd, 1921, p. 10-11. occult writer, r.p. lawrie krishna said the same thing in the lamb slain- supreme sacrifice. the hexagram uniting the water triangle with the fire triangle, the hexagram is formed. it forms a six pointed star also known as the se

ram is the most wicked, and one of the most powerful, of all symbols in witchcraft. it is used to call forth demons into this dimension, to communicate with the dead, to describe sex acts, and to represent false and pagan gods such as brahma, vishnu, and shiva [masonic and occult symbols illustrated, dr. cathy burns, p. 39] educate yourself so that you can recognize their "plan" for the new world order- kingdom of antichrist- in the daily news. freemasonry proven to worship lucifer part 3 of 5 once you understand what is going on in the world you can then recognize evidences of satanism in so many, many places. the pentagram it was proven in part 1, that from masonic books that masons worship both lucifer and satan. they serve both the "good" lucifer and the "evil" satan. they believe that

and 471. then, masonic author, j.s.m. ward states "with the point upwards, the equilateral triangle stands for shiva the destroyer and signifies the flame which rises upwards from the funeral pyre toward heaven. this symbol is familiar to us in several degrees, most notably the thirtieth degree [freemasonry and the ancient gods, 1921, p. 10-11; also reported by masonic authors william meyer, the order of the eastern star, p. 20; alain danielou, the gods of india, p. 385. shiva is another name for satan in the occult. the triangle with one point pointing up is a symbol for satan. most likely this is the reason why the pyramid is such an important symbol to the mason. this is the symbol on the reverse of the one dollar bill. this symbol contains two triangles: the pyramid itself and the all

FULL MOON RITUALS

on, joe" or "sorry i was late for east. no experience is required, but a little background is useful, and it can be acquired by reading a previous fmr or two (copies of past fmrs are archived on this website, if you'd like to read them. as you read past rituals, the few style points become apparent, notably that we reply to the previous reply especially during invocations (keeps them in the right order) and that we write in third person and do a fair bit of describing what we're doing; first person is only usual when we're actually "speaking. example: cloud stops typing for a moment and scratches her head. she almost wonders what she was about to say, but remembering what it was, she speaks "hey! now i remember" that's it from me, for now. a thousand thank-you to cloud (one of the original

FULLER J F C SECRET WISDOM OF THE QABALAH

ef, then it follows that once this form consolidates from out of it will emanate a new ideology, which will exert so stupendous an influence upon our lives that it will constitute a world revolution. nevertheless, i do not intend to touch upon this possibility in the present work; for all i will attempt is to show that the idea is valid. therefore my object is solely to examine and explain it, in order to establish it as a fact. j. f. c. f. secret wisdom of the qabalah page 3 contents preface 2 introduction 6 the mystical foundations of the world order. 6 the secrecy of transcendental knowledge 8 the jewish secret doctrines 9 chapter i 11 the wisdom of the qabalah 11 the qabalah 11 the origins of the qabala 12 the philosophy of the qabalah 13 equilibrium 15 philosophical comparisons 20 cha

anes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a mystery; this is the fundamental fact which confronts us. we live in a cave with our backs to the light, and, as plato said, our knowledge is nothing more than the shadows which play upon its walls. what this mystery is in itself we cannot tell. all we know is that it exists, and ultimately all we know of ourselves is that we exist. if we call this mystery ggod h, then

ndivisible and indestructible atoms of matter, we can expect no appeal from. the scientific mind; because the conception of the universe has changed and the man of science is thinking in terms of electrical waves or waves of light. nevertheless, these waves are just as much symbols as atoms are, and in themselves they explain nothing; yet their virtue lies in that they fit better into the present order of scientific thought; that is- symbolically they are not out of place. as long as they maintain their place they maintain their attractive power by bringing the mind into contact with the mystery; and so long as this contact endures an equilibrium is established between the mystery and the intelligence, and the mind is held, as it were in a state of wonder- that is of love or attraction. so

poison. as adam eating of the tree of the knowledge of good and evil lost eden, so throughout the ages have the wise kept wisdom to themselves, imparting to the multitudes only just sufficient knowledge to fill them with wonder, and guarding against giving too much lest wonder intoxicates them and turns them mad. when this wisdom has been observed an equilibrium has been established in the social order, and when it has not been observed chaos has always held sway. a society or a civilization seldom perishes by the sword; nearly always it perishes through a defamation of the mysteries which held it in equilibrium. when ham uncovered his father's nakedness he was cursed; so also was prometheus punished for stealing fire from heaven. thus it happens that a people or a civilization is cursed w

then are the tables of the law cast upon the ground. all this may seem strange to us today, when everything is trumpeted abroad and sold for gold and there is no righteousness in the land; when love and lust, sorrow, tragedy, and excitement are sold for a penny in the newspapers, and when all that is sacred and vicious is broadcasted around for much less. the exploitation of the mysteries is the order of this age; there is no secrecy except that of exaggeration and untruthfulness. yet may not it be said: is not the progress of to-day due almost entirely to publicity? yes, that is undoubted; but what profits progress if the world is to be filled with discontent? freedom is a sublime mystery, but when this mystery is vulgarized it becomes anarchy. look around: everywhere we see turmoil, str

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

had its origin only under a system of masculine rule. religion is especially liable to reflect the vagaries and weaknesses of human nature; and, as the forms and habits of thought connected with worship take a firmer hold on the mental constitution than do those belonging to any other department of human experience, religious conceptions should be subjected to frequent and careful examination in order to perceive, if possible, the extent to which we are holding on to ideas which are unsuited to existing conditions. in an age when every branch of inquiry is being subjected to reasonable criticism, it would seem that the origin and growth of religion should be investigated from beneath the surface, and that all the facts bearing upon it should be brought forward as a contribution to our fun

ially when entwining the oak. together they represented the tree of life, or the two generating agencies throughout nature. of the species of it which grows on the oak, borlaise says that they deified the mistletoe and were not to look upon it but in the most devout and reverential manner "when the end of the year approached, they marched with great solemnity to gather the mistletoe of the oak in order to present it to jupiter, inviting all the world to assist in the ceremony"[16 [16] borlaise. according to the latin writer pliny, the "druids have nothing more sacred than the mistletoe and the tree on which it grows, provided it be an oak" this plant, which is called all heal, although sought after with the greatest religious ardor, is seldom found, but should the people who go forth at ch

ng were symbolized by the sun. in egyptian hymns the creator is invoked as the being who "dwells concealed in the sun; and greek writers speak of this luminary as the "generator and nourisher of all things, the ruler of the world" it is thought, however, that neither of these nations worshipped the corporeal sun. it was the "centre or body from which the pervading spirit, the original producer of order, fertility, and organization, continued to emanate to preserve the mighty structure which it had formed" it is evident that at an early age, both in egypt and in india, spiritualized conceptions of sun-worship had already been formed. we have seen that netpe, the goddess of light, or heavenly wisdom, conferred spiritual life on all who would accept it. the great mother of the gods in india w

it was worshipped thousands of years prior to the birth of mary, the mother of christ, and representations of it are still extant, not only in oriental lands, but in many countries of europe. within the oldest temples of egypt are still to be observed sacred apartments which contain the "holy of holies" and to which, in past ages, none might gain access but priests and priestesses of the highest order. within these apartments are pictured the mysteries of birth, together with the symbols of generation emblems of procreation. on the banks of the river nile are observed the ruins of the temple of philae, which structure, it is said, represents the most ancient style of architecture. within these ruins is to be seen an inner chamber in which are depicted the birth scenes of the child god hor

shoulders, mixing the productive elements of heat and moisture by making a libation upon the flames of an altar. on each side of her head is one of the discouri, signifying the alternate influence of the diurnal and nocturnal sun; and, upon a crescent supported by the tips of her wings, are the seven planets, each signified by a bust of its presiding deity resting upon a globe, and placed in the order of the days of the week named after them. in her left hand she holds two cornucopiae, to signify the result of her operation on the two hemispheres of the earth; and upon them are the busts of apollo and diana, the presiding deities of these hemispheres, with a golden disk, intersected by two transverse lines, such as is observed on other pieces of ancient art, and such as the barbarians of

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

lastlyimust thank my wife,whohas livedwithwaite for as long as she has livedwithhisbiographer-andhas yet contrived to tolerate us both.r.a. g ilber tbristol,february1987introductionwritingto his friend louis wilkinson, on7april1945,aleister crowleyremarked-inuncharacteristically charitable fashion-!if it had not been for waite,idoubt if, humanly speaking,ishould ever havegotin touchwiththe great order' inevitably he prefixed this praisewithabuse 'waite certainly did start a revival of interest in alchemy, magic, mysticism, and all the rest.thathis scholarship was so contemptible, his style so over-loaded, and his egomania so outrageous does not kill to the point of extinction, theworthof his contribution' even this is muted criticism for crowley; more often he heaped abuse on waitewithgus

radlaugh: from an antiquated commentary on genesis,throughpye and hitchcock on geology,withsomething from theconnectionofthephysicalsciences,a little from thepluralityofworlds,and more from pleasant old brewster, so forward to the works of charlesdarwinand the first criticisms ofmivart-thusran the bizarre circleof[my] serious reading.theeffect wasthathe 'read himself speedilyintoreligious chaos',9order, however, rapidly supervened and from reading controversial works waite turned towritingletters and essays in the same vein. by1877he was contributing a seriesof'essays foridlehours'to a catholic weekly,thelamp-possiblyat thepromptimgof father rawes,whowashimself a regular contributor. in oneoftheseessays,outcomes,waite made a violent attackuponthe reformation:centuries had taught the childr

were lounging up the weary-all hillofpentonville, when waite stopped suddenly. i looked at him in some curiosity. there was a singular expression on his face. hiseye-ithink-becamefixed. hisnostrils-tothe best of mybelief-twitched.30otherwise, there wasan odd fixity about his position.ibelievethat in a certainkind of sporting dog this attitude is called 'making a point. i did not sayanything: the order generallyknown as the companionsofthe eighties knowshowandwhen.topreservesilence,but there was, ifancy,an interrogative expression in myeyebrow.frater sacramentum-i mean a. e.waite255stood still to gazefor a moment ortwo..staring eagerly attheopposite side of theroad-theright hand side, as you go up to theangel-andsaid atlast-'machen, i feel that i must go into that shop over the way. i know

first instance, we chanced to meet'(sly,pp.78,79. this ungallant dismissalofafellow writer omits to mentionheressayon'nuremberg-e255 printed in willford's antiquarianmagazinein1887-whichwaite cheerfullypillaged59__doraandthecomingoflove. this reposed.in my mind, asitmightin hers,withoutconcerningthe mind. it was partly as if an esoteric sensewithinme was aware in advance ofwhatwouldfalloutin due order at therightmoment.howit stood therefore between theodora and myself was neither concealednortold,thatiknowof, in respect of stuart-menteth: it transpired only(sly,p. 81.'howit stood'afterwould be concealed rather more carefully.despite waite's reticence and fondness for pseudonyms,dora'sidentityiseasy to establish, although it is lesseasy,indeed virtually impossible, to answerwithcertaintyth

sposed. to this extent some of the processes are practical, and to this extent they are dangerous (p. vii).thedanger in machen's case he fully recognized and averted it by steering him into the relatively harmless waters of the hermeticorderofthegolden dawn.thestory of the goldendawnis reserved for a later chapter and here it is enough to recount machen's reaction to it. he was initiated into the order, as frater avallaunius, on 21 november1899-thelast member to have had the original form of the order's 'obligation' administered tohim-andprogressed to the grade ofpracticus, at which point he stopped.nothingwithin.theorderseemed of value to him and he found that it 'shed no ray of any kind on my path',butwaite had done hisworkwell: machen had pulled back from the destructive path of black m

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

s bookissoldsubjectto theconditionthat it shallnot,frywayojtradeorotherwise,be lent,re-sold,hiredout, orotherwisecirculatedwithoutthepublisher'spriorconsentin any form ofbinding orcaoerother than that inwhichit is published and without a similarconditionincludingthisconditionbeingimposedonthesubsequentpurchaser.british library cataloguing in publication data gilbert, r.a.thegolden dawn.1.hermetic order of the goldendawn-history135 -43bfi623267r7isbn0-852603260-357-5isbn0-852603260-278-1pbktheaquarianpressispart ofthethorsonspublishinggroupprinted and bound in great britaincontentspageforewordfryisraelregardie7introductioniichapter1.foundation132.creation253267 action 35 4. wisdom 4 6 5. power 58 6. emanation 69 7. kingdom81appendixatheanna sprengel letters 95appendixb'historical lecture' b

heaquarianpressispart ofthethorsonspublishinggroupprinted and bound in great britaincontentspageforewordfryisraelregardie7introductioniichapter1.foundation132.creation253267 action 35 4. wisdom 4 6 5. power 58 6. emanation 69 7. kingdom81appendixatheanna sprengel letters 95appendixb'historical lecture' by sapere aude 99appendixc neophyte grade ritual105appendixdcondition for entry into the second order126appendixetravelling in the spirit vision130appendixfastral travelling132appendixgthe manifesto ofjuly19031356thegoldendawnappendixhconstitution of ther.r.et a.c, november1903138seleabibliographyi4jforewordtwo major streams of thought have influenced the development and dissemination of west em occultism. h. p. blavatskyand the theosophical society represent one stream; the other is s.l.mac

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

dawn initiatory rituals, whichofcourse he had to transform and rewrite: his fellowship died when he did, in1942.all of this is described in robert gilbert's historyofthe golden dawn and in his biographyofwaite (still in preparation; interesting sidelights on the storycanalsobe found in hisa.e.waite:abibliography.*thisbook fills in several important lacunae in the existing historical accountsofthe order.'thebottomofthe golden dawn barrel has long agobeenscraped, geoffrey watkins wrote to me just before he died. be that as it may, there is much that still needs to be said, and from a less critical viewpoint than thatofelliehowe inthemagiciansofthegoldendawn(see the appendix by gerald suster to my bookthecompletegoldendawnsystemofmagick).robert gilbert's book is written more in sympathy and s

or friends' friends were dead or estranged.whowerethose young men and women? what were they doing, and how did they come to be doing it?and what happened to allofthem?theseare the questions that brought me to the golden dawn, and so to the gradual findingofthe answers. obsessive curiosity led me to curious documents quite distinct from the golden hoard unearthed by ellie howe, and i have seen the order principally through the eyesofa.e.waite, who was in the orderbutnot-solong as it remained a magicalorder-ofit. someofwaite's papers, notably his diaries, were loaned to me by those who had the keepingofthem; others were given to me by geoffrey watkins, who was a constant fund ofknowledge on the golden dawn and its members, and ellie howe obtained for me the rare opportunityofexamining the 'p

GILBERT THE MAGICAL MASON

s25.an essay on the ancient mysteries269 26.a recent spiritual development287 27.an essay upon the constitution of man: spirit, soul, body296 28.man's blood and generation310introductionof all the actors in the bizarre pageant of the occult revival, william wynn westcott was the most unlikely: cautious, fearful and altogether too respectable, he yet created its most exotic structure, the hermetic order of the golden dawn.thetask of controlling the order proved, however,tobe far beyond the abilities of this timorous scholar, and it slipped from his grasp to fall into the hands of s.l. macgregor mathers, the magical genius who raised it to its greatest glory. but theorderneeded westcott, for he was its true rosicrucian: the physician and mystic who sought all his life for hermetic wisdom, an

r and new rosicrucian son-in-law 'they do nothingbutkiss at present'.3in 1881 he moved back into london and was appointed a deputy coroner, becoming intimecoroner for north-east london, a post that he held until 1918. perhaps his professional preoccupation with death encouraged him to create lifeexnihilo,and this he did with startling success. realizing from his rosicrucian studies that a magical order would need a history, he set about creating a first-class pedigree for his own brainchild, the hermetic order of the golden dawn. his first creation, or contact on the inner planes if one prefers to suspend disbelief, was a rosicrucian adept named anna sprengel, whose address appeared on a collection of manuscript rituals allegedly discov255 ered in freemasons' hall- the famous cypher manusc

he golden dawn system. westcott promptly wrote to his own creation and was authorized to found a temple in england, which he estab255 lished in march 1888 as the isis-urania temple, with mathers and dr w.r. woodman as his co-chiefs. the story of the golden dawn need not be repeated here" save only the major events that involved westcott. in march 1897 he was obligedtoresign from all office in the order 'owing to my having reed. an intimation that it had somehow become known to the state officers that i was a prominent officialof a society in which i had been foolishly posturing as one possessed of magical powers 255 and that if this became more public it would not do for a .coroner of the crowntobe made shame of in such a mad way. so i had no alternative- i cannot think who it is that pers

one possessed of magical powers 255 and that if this became more public it would not do for a .coroner of the crowntobe made shame of in such a mad way. so i had no alternative- i cannot think who it is that persecutes me- someone musttalk."the someone was almost certainly mathers, who wastowound westcott even more deeply in 1900 when he announced to florence farr and other members of the second order that westcott 'has never beenat any timeeither in personal or in written communication with the secret chiefs of the order, he havingeitherhimselfforgedorprocuredto beforgedthe professed correspondence between him and them'.6westcott himself consistently refused either to affirm or deny the accusation, and remained surprisingly loyal to mathers after the 'rebellion' of 1900. the true history

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

GILBERT THE SORCERER AND HIS APPRENTICE

true origin of vitality, must always elude human search, until man evolves more highly developed senses and powers of spiritual perception than are at present within his capacity of attainment.[lecture read on9october1913.reprinted from s.r.i.a.,transactionsofthe metropolitancollege(1913),pp. 54-6on the tatwas on four planes 214introductionwhen, in 1896, theadeptiminores of the goldendawn'sinner order begantorebel against the authority of their chief, he sent them a long, rambling manifesto to justify his autocratic rule.lnthecourseofthisdocument he claimed that,inorder to establish the vault of the second order,'itwas found absolutely and imperatively necessary that there should be some eminent member especially chosen to act as the link between the secret chiefs and the more external fo

torebel against the authority of their chief, he sent them a long, rambling manifesto to justify his autocratic rule.lnthecourseofthisdocument he claimed that,inorder to establish the vault of the second order,'itwas found absolutely and imperatively necessary that there should be some eminent member especially chosen to act as the link between the secret chiefs and the more external forms of the order.itwas requisite that such member should be me, who, while having the. necessary .and peculiar educational basis of critical and profound occult archaeological knowledge should at the same time not only be ready and willing to devote himself in everysenseto a blind and unreasoning obedience to those secret chiefs..i,macgregor mathers 's rioghail mo dhream5260=6260,deo duce comite ferro7260=42

d peculiar educational basis of critical and profound occult archaeological knowledge should at the same time not only be ready and willing to devote himself in everysenseto a blind and unreasoning obedience to those secret chiefs..i,macgregor mathers 's rioghail mo dhream5260=6260,deo duce comite ferro7260=4260,was the frater selected for this work: whom you know as the chief adept of the second order under the title of deo duce comite ferro which ihadtaken upon me.iclear evidence, apparently, that mathers was mentally unbalanced, and yet underneath this paranoid exterior what manner of manwashe?toolittle is known of his early life, and his biographers have been.toopartisan for anythingbutphantomflesh to be placed over the bare bones of his life.itis most unlikely that a final answer will

cestry, and was, no doubt, highly amused by mathers' use of the motto of the clan macgregor 's rioghail mo dhream (royal is my tribe, on his election to the zelator grade" but for all the accompanying pretension, this was the most significant move of mathers' life, for within the s.r.i.a. he met both wynn westcott anddrwoodman, and slowly and carefully began to lay the foundations of the hermetic order of the golden dawn. from 1888 the story of macgregor mathers is the story of the golden dawn,butbefore then, in 1885, he had moved to london, joined anna kingsford's hermetic society, in which he delivered his first major lecture" and publishedthe kabbalah unveiled,his most successful and influential work.5and before 1888 he had met mina bergson, the sister of the philosopher henri bergson

which mathers had been made curator;butby 1892 they had moved to paris, where they remained- save for a prolonged visit to london for theequinoxandlooking glasscases of 1910 and 1911- until mathers' death from influenza in 1918. his career in the golden dawn has been charted often enough? not to need recounting here,butit is, perhaps, worth remarking that asintroduction9dissension grew within the order, so mathers' literary output declined. whether his growing obsession with 'treachery' in the order stifled his literary talents, or whether they had been burned out by ten years of feverish activity is impossible to tell, but after 1898 mathers neither wrote nor published anything of significance. but was he, as he claimed to be, the possessor of 'critical and profound occult archaeological

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

ed precisely in the same way and governed by the same laws; and the realisation of the transient and phenomenal and comparatively unimportant character of the phenomenal physical body with which that being is now concerned, and through which it manifests.224 the sorcerer and his apprentice[reprinted fortransactionof thescottishlodgeof thetheosophicalsociety,vol. 3,no.4,(1895),pp,51-sechaos out of order: the rise and fall of the swedenborgian rite by bro. r. a. gilbert (aqc vol 108 1995) swedenborg: the man and his work one thing is certain: swedenborg himself had nothing to do with it neither with the late 18th century rite that has come to bear his name, nor with its bizarre successor that is the subject of this paper. but in order to understand that rite it is essential to know something

nt day, although it has remained a small body with a worldwide membership of some 25,000. swedenborg s ideas, however have had a greater effect the secular world, influencing individuals as diverse as blake, balzac, emerson, yeats, and d. t. suzuki. a detailed discussion of those ideas, and of swedenborgian theology in general is beyond the scope of this paper but certain aspects must be noted in order to make sence of the swedenborgian rite. for swedenborg the physical world is the result of spiritual causes, and the laws of nature are reflections of spiritual laws; thus objects and even the material world are images of their spiritual counterparts. this is his doctrine of correspondences. from this derives the other notion that concerns us: the idea behind the literal, historical meaning

ee in swedenborg s expository works. and it was a fascination with those expository works that led to the first creation of a masonic rite of swedenborg. the first rite of swedenborg if any of the many 18th century manufacturers of rites and degrees deserves the title of creator of the swedenborgian rite it is dom antoine joseph pernety (1716 1796. at the age of fifty pernety left the benedictine order and settled at avignon where he redirected his alchemical enthusiasm into masonic channels and allegedly created a rite hermetique that reflected his interests. from 2[2] swedenborg s principal theological works are arcana coekstia, his commentary on the books of genesis and exodus, published at london between 1749 and 1756; and vera chrisriana religio, his principal dogmatic work, published

individual members studied renaiss-ance alchemy, the theurgy of alexandria, hermetic authors, the philosopher s stone, the divine science of numbers, and the mystical interpretation of dreams4[4. even less is known of the rituals they practised, but when two english swedenborgians, william bryan and john wright, visited the society in 1789, they were finally initiated into the mysteries of their order, after a certain process of examination, probation, and injunction of secresy 5[5. subsequently they were most solemnly introduced to what was called the actual and personal presence of the lord; which, it appears, was effected by the agency of a comely and majestic young man, arrayed in purple garments, seated on a kind of throne or chair of state, in an inner apartment decorated with heave

at one. woodford states bluntly, we deny that swedenborg was a freemason; while coil is equally positive: swedenborg was not a freemason and at no time, had any connection with or gave any attention to the society. waite, for once, is both clear and concise on the question [swedenborg] connects with masonry only in a mythical sense. there is not the least reason to suppose that he belonged to the order 7[7. a detailed refutation of claims to the contrary is give by r. l. tafel in his documents concerning the life and character of emmanuel swedenborg (1875, vol. 2, pp. 735 739, and the only contemporary scholar to argue in favour of swedenborg having been a freemason, dr. marsha schuchard, has yet to produce any satisfactory evidence8[8. but non-membership of the craft does not imply the ab

GILBERT R A THE MASONIC CAREER OF A

temporaries, waite was meticulous about recording the minutiae of his life, and he took great care that all the records of his work and career should be preserved after his death. these records, now kept in private hands and to which the present writer has been granted full access, comprise his private diaries from 1909 to 1942, an extended diary for 1902-1903, the minute books of his rosicrucian order, working notes and proofs of many of his published books, and a long series of bound volumes of his periodical contributions, reviews and masonic ephemera. waite was also a prolific letter-writer, and i have been fortunate in being able to examine his correspondence with the late bro. harold van buren voorhis of new jersey, with the 1[1] the secret tradition in freemasonry (rider, 1937. the

nd the encouragement of philanthropy were and are it s ostensible objects, and these also were the dream of the rosicrucian but, on the other, it has never aimed at a reformation in the arts and sciences, for it was never at any period a learned society, and a large proportion of its members have been chosen from illiterate classes. it is free alike from the enthusiasm and the errors of the elder order. it been singularly devoid of prejudices 6[6] eliphas levi was the pseudonym of the french occultist alphonse louis constant (1810-75. the standard biography is by chacornac, eliphas levi (paris, chacornac, 1926. 7[7] his first published work was an ode to astronomy (1877. he published many poems and stories in minor literary journals between 1876 and 1886 8[8] the mysteries of magic, a dige

the minutes 16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (know

golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the order as soror sapiens dominabitur astris; each member was obliged to take a pious motto, usually in latin) who gave westcott authority from the german centre of the order to found a temple in london, to be known by the name of isis urania. the hierarchical structure of the golden dawn and its system of grades paralleled those of the s.r.i.a- which was scarcely to be wondered at, given that all th

ve westcott authority from the german centre of the order to found a temple in london, to be known by the name of isis urania. the hierarchical structure of the golden dawn and its system of grades paralleled those of the s.r.i.a- which was scarcely to be wondered at, given that all three founders were prominent members of the s.r.i.a- and were derived ultimately from the eighteenthcentury german order of the golden and rosy cross. the grades and their symbolism were far from secret as they had been printed in 1877 as 'two tables illustrative of rosicrucian philosophy' in kenneth mackenzie's royal masonic cyclopaedia21[21. waite was certainly aware of the order's existence, and of its nature, before he joined it in june 189122[22, for he had used the motto of fraulein sprengel under his ow

GLOBAL FREEMASONRY

terms as "materialism" and "secular humanism" but, it is an errant philosophy based on false suppositions and flawed theories, as you will see in this book. in this book, the reader will also be presented with a summary of the history of the masons struggle against theistic religions. freemasons have played an important role in distancing europe from religion, and in its place, founding of a new order based on the philosophies of materialism and secular humanism. the reader will also see how masonry has been influential in the imposition of these dogmas and a social order based on them on non-western civilizations. after reading this book, the reader will be able to consider many aspects, from schools of philosophy to newspaper headlines, rock songs to political ideologies, with a deeper

rvice has to be provided more speedily and effectively. otherwise, it may be too late. e it is no exaggeration to say that the collection of books by harun yahya have assumed this leading role. by the will of god, these books will be a means through which people in the 21st century will attain the peace, justice and happiness promised in the qur'an. the works of the author include the new masonic order, judaism and freemasonry, global freemasonry, kabbalah and freemasonry, knight templars, islam denounces terrorism, terrorism: the ritual of the devil, the disasters darwinism brought to humanity, communism in ambush, fascism: the bloody ideology of darwinism, the 'secret hand' in bosnia, behind the scenes of the holocaust, behind the scenes of terrorism, israel's kurdish card, the oppressio

lieve in and desire is beyond question. global freemasonry sets out from this premise, and investigates critically masonry's roots, as well as its aims and activities. in this book, the reader will also find a summary of the history of the masons' struggle against theistic religions. freemasons have played an important role in europe's alienation from religion, and in its place, founding of a new order based on the philosophies of materialism and secular humanism. we will also see how masonry has been influential in the imposition of these dogmas to non-western civilizations. finally, we will discuss the methods masonry has used to help establish and perpetuate a social order based on these dogmas. their philosophy and the methods they use to establish this philosophy will be exposed and c

ncient egypt the crusaders he common perception of the majority of historians of freemasonry is that the origin of the organization goes back to the crusades. in fact, though masonry was only officially established and recognized in england in the early eighteenth century, the roots of the organization do reach back to the crusades in the twelfth century. at the center of this familiar tale is an order of crusaders called the knights templar or the templars. six years before this present work, our book, entitled the new masonic order, examined the history of the templars in great detail. for that reason, we will now offer just a summary. for, as we analyze the roots of masonry, and the influence that it has had on the world, we discover the meaning of "global freemasonry" g no matter how m

e temple and the porch of solomon, men rode in blood up to their knees and bridle reins.3 in two days, the crusader army killed some 40,000 muslims in the most barbaric manner.4 the crusaders then made jerusalem their capital, and founded a latin kingdom stretching from the borders of palestine to antioch. later, the crusaders initiated a struggle to maintain their position in the middle east. in order to sustain the state they had founded, it was necessary to organize it. to this end, they established military orders, the alike of which had never existed before. members of these orders came from europe to palestine, and lived in a type of monastery where they received military training to fight against muslims. one of these orders, in particular, was different from the others. it underwen

GNOSTIC CATECHISM

temporaries, waite was meticulous about recording the minutiae of his life, and he took great care that all the records of his work and career should be preserved after his death. these records, now kept in private hands and to which the present writer has been granted full access, comprise his private diaries from 1909 to 1942, an extended diary for 1902-1903, the minute books of his rosicrucian order, working notes and proofs of many of his published books, and a long series of bound volumes of his periodical contributions, reviews and masonic ephemera. waite was also a prolific letter-writer, and i have been fortunate in being able to examine his correspondence with the late bro. harold van buren voorhis of new jersey, with the 1[1] the secret tradition in freemasonry (rider, 1937. the

nd the encouragement of philanthropy were and are it s ostensible objects, and these also were the dream of the rosicrucian but, on the other, it has never aimed at a reformation in the arts and sciences, for it was never at any period a learned society, and a large proportion of its members have been chosen from illiterate classes. it is free alike from the enthusiasm and the errors of the elder order. it been singularly devoid of prejudices 6[6] eliphas levi was the pseudonym of the french occultist alphonse louis constant (1810-75. the standard biography is by chacornac, eliphas levi (paris, chacornac, 1926. 7[7] his first published work was an ode to astronomy (1877. he published many poems and stories in minor literary journals between 1876 and 1886 8[8] the mysteries of magic, a dige

the minutes 16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (know

golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the order as soror sapiens dominabitur astris; each member was obliged to take a pious motto, usually in latin) who gave westcott authority from the german centre of the order to found a temple in london, to be known by the name of isis urania. the hierarchical structure of the golden dawn and its system of grades paralleled those of the s.r.i.a- which was scarcely to be wondered at, given that all th

ve westcott authority from the german centre of the order to found a temple in london, to be known by the name of isis urania. the hierarchical structure of the golden dawn and its system of grades paralleled those of the s.r.i.a- which was scarcely to be wondered at, given that all three founders were prominent members of the s.r.i.a- and were derived ultimately from the eighteenthcentury german order of the golden and rosy cross. the grades and their symbolism were far from secret as they had been printed in 1877 as 'two tables illustrative of rosicrucian philosophy' in kenneth mackenzie's royal masonic cyclopaedia21[21. waite was certainly aware of the order's existence, and of its nature, before he joined it in june 189122[22, for he had used the motto of fraulein sprengel under his ow

GNOSTIC HANDBOOK

an 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 century most educated men were to accept without question- the conception of the universe as a" great chain of being, composed of an immense or infinite number of links ranging in hierarchical order from the meagerest kinds of existents. through every possible grade up to the ens perfectissimum" great chain of being, arthur lovejoy. modern mans vision of reality can be seen like those locked into plato's cave, he perceives only shadows and presumes these to be real. this is far more dangerous than we admit, for if we limit our reality to our sense alone then we remove all possibility of

were seven lamps of fire burning before the throne, which are the seven spirits of god. revelation 4:5 the seven spirits according to the zoroastrian tradition 1. khshathra vairya desirable power, the kingdom of god 2. haurvatat wholeness, health 3. spenta armaiti holy piety, devotion 4. ameretat long life, immortality 5. vohu manah good purpose, good thought 6. asha vahishta best, right, truth, order 7. spenta mainyu the holy one further to this, the seven logii form the body of the universe or great chain of being. it is from their forms that the seven planes of existence come into being. this is one of the most important aspects of the gnostic teachings. the seven planes are not simply geographic locations, they are living, growing, transforming bodies which are enlivened by the seven

c system express the degree to which man is removed from god. the archons collectively rule over the world and each individually in his sphere is a warder of the cosmic prison. their tyrannical world-rule is called hiemarmene, universal fate.[this universal fate] aims at the enslavement of man. as guardian of his sphere each archon bars the passage to the souls than seek to ascent after death, in order to prevent their escape from the world and their return to god. the gnostic religion, hans jonas. so when we read a description of gnosticism such as that found in the classic text the gnostic religion by hans jonas, we must appreciate that the seeming cosmic dualism is actually a dualism between the real and the unreal, between the light of the higher worlds and forces which have been creat

nificance of these cycles we need to consider two major figures and their outlines of the sacred cycle rene guenon and julius evola. rene guenon and julius evola guenon is not a man who liked the press, he was a bitter critic of the cult of personality and avoided worthless shows of ego. while guenon would have avoided offering any biographical details, i think that at least some background is in order. rene guenon was born on the 15th november 1886 to an architect father, his family owned a vineyard which was passed to his younger brother as it was obvious rene had a flair for the academic but was not gifted in either the arts or winemaking. moving to paris in his youth he had contact with many occult organizations, becoming a student of papus for a period. by 1912 he had become an initia

cinctly 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-traditions and forms of anti-gnosis arise purporting to be of spiritual value. the most dangerous facet of this process is how, in the darkest age, fissures will appear in the barrier between the physical w

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ings. to understand the alpha event we need to consider the various myths, legends and religious stories and deduce the essential event from behind them. due consideration should be given to the way in which myth and legend form the language or symbol system of the mysteries (see fig 2. myths and legends of cosmic error in the biblical account we read of an archangel who rebels against the cosmic order and is thrown from the heavens. his angelic nature is lost and he becomes a fallen being. his name lucifer means light bearer and accordingly, we have a light bearer who is transformed into a dark force. this is followed by a second fall, this time directly involving humanity, where adam and eve, depending on interpretation, break gnostic theurgy page 16 one of creators commandments or in so

c system express the degree to which man is removed from god..the archons collectively rule over the world and each individually in his sphere is a warder of the cosmic prison. their tyrannical world-rule is called hiemarmene, universal fate.[this universal fate] aims at the enslavement of man. as guardian of his sphere each archon bars the passage to the souls that seek to ascend after death, in order to prevent their escape from the world and their return to god. the gnostic religion, pp 42-43. hans jonas. beacon press, 1963. gnostic theurgy page 36 the early gnostics understood the world in terms of the alpha event, or in more religious terms, the fall of man, and accordingly divided reality into two distinct realms. to understand this relevance of this division we have to consider vari

eople together into mindless conglomerates. these conglomerates, group minds or eggregores are then easily manipulated. we only need to take a brief trip through history to see how this has occurred. as we move towards the end of the cycle, memes are playing an accelerating role and are bringing together more and more of humanity into one mindless, physical, demiurgic superorganism- the new world order. the limits of the mind when working with models of the mind, we need to appreciate the innate limits to our model. as discussed earlier in this course everything cannot be reduced to psychological equations. in various traditions of magic, for example, psychology is a pre-requisite for occult training, indeed israel regardie of golden dawn fame suggesting eight or nine years of psychoanalys

one perceives the fire of passion as the way to renew the fallen world, the other warns of its danger. both are correct and have something to say about the human condition. another application given to these letters is to attribute them to the four elements (fig 27) this elemental attribution leads to the more esoteric interpretation of this formulae as found within the teachings of the hermetic order of the golden dawn, in this interpretation the letters are related to hebrew letters, astrological signs and the trumps of the tarot (fig 28) since this is a cyclic formulae, starting at i and ending at i, the final i is inferred and hence dropped from the formulae. we are accordingly left with inr. when this is found in the ancient egyptian and gnostic systems, it is in the secret word iao

ne of great potency. since it was only of esoteric value, the correct pronunciations of the various letters and words triggered, and can still trigger, altered states of consciousness. from these communications dee developed a system of elemental squares, calls and aires associated with terrifying visions and prophecies. these were refined and adapted by such later esoteric orders as the hermetic order of the golden dawn and the aurum solis (order of the sacred word. probably one of the most vivid accounts of the visions and experiences that can be triggered by its use are found in the vision and the voice by aleister crowley. he will see the beautiful colours within these enochian names, feel the forces that emanates from them and be transported to a strange world long since passed from t

GOETIA LUCIFERIAN

omian left hand path techniques. the author and publisher accept no responsibility for the misuse of this edition. the author wishes to thank- jack ehrhardt, ms. napper, frater scorpius nokmet, frater a.s.l, dana dark, a special thank you to fellow initiate marie buckner, ugly shyla and mother, robert mahar, shemyaza of immortal coil designs, magus books and all of the brothers and sisters of the order of phosphorus. lucifer triumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge o

pirit and the self, the very path of mediation between us and our gods. it is ultimately however the separation from us from all gods and the emerald crown of which we adopt we become as gods and goddesses individual and beautiful in many ways. black magick as revealed in current standards is the art of self-deification through antinomianian processes, that by the self separating from the natural order do we move in-between the world of waking and dreaming. in the art of primal sorcery this is defined as encircling/ensorcelling the self in the dragon s being. the circle in the modern context of magick and ceremonial workings is not designed to keep forces out, such as being a philosophy which if employed in this manner, will lay a foundation which causes the magician to fail from the start

initiator and stimulator of the psyche. one should remember, in pre-islamic lore satan/azazel is considered the imagination sufism recognizes satan as the imagination itself. sathan is thus our announcer of the path, the very fountain of our attainment. in the view of a god form and model, lucifer (sathan) is an ideal form to align with in an initiatory sense. azazel rebelled against the natural order (god ain soph) as he sought independence, fell to the realms of earth and awoke in hell (earth the chthonic realm. rather than fearing and cowering, hiding, lucifer understood he was an independent mind and existed independently from the natural order and roused all other fallen angels to stand strong. in this context, lucifer was creating order from chaos. this is a seeming model of the ini

no longer shall the horrid sickness of christianity be brought down in the goetic work no longer shall the weak of mind approach this tome without duress. the walls are torn down yet they are at the same time built higher than they ever have been before. goetic sorcery should in itself be the grammar and foundation for the arte of magick, which is to ascend in the light and warmth of the sun. in order to fully understand and perceive the self and the light within one must explore the demonic or infernal realms. they often bring swift success, and a meteoritic fall into flame instead of the self within igniting the exterior brings fire unto the self, destroying it. be the flame that is the torch of magickal arte. preliminary work as one explores and seeks to understand those deep desires w

) 11 the rite of the coiling dragon (leviathan, the crooked serpent) the darokin walk of the coiling dragon is the averse trance-way of the adversary, thus the initiate becomes as the image and essence of shaitan through the invocation of the four powers under the infernal princes. in the coiling of this black light and cunning fire, may the sorcerer become isolated and strong against the natural order. the individual is separate, yet a fire made vessel of azazel-lucifer, known as azal ucel, the daemonic angel of adversarial awakening. begin the rite in the southern quarter, relative to azazel, the initiator of the path. the sorcerer should construct the circle of the dragon as one uses in this goetia, encircling the self in the announced conjurations of the four quarters. azazel i summon

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

hael ford pg. 34 sigils from the crowley edition pg.35 bael by e.i. ford pg.36 amon by e.i. ford pg.39 paimon by e.i. ford pg.40 astaroth by e.i. ford pg.49 asmodeus by e.i. ford pg.51 gaap by e.i. ford pg.52 andrealphus by e.i. ford pg. 68 belial by e.i. ford pg.70 sigils of crowley edition with accents by e.i. ford pg.74 satan cube from abramelin accented by e.i. ford pg. bthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:54 am the invoking pentagram ritual of air relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasp

ng the arm extended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move back to 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 7:54 am the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow a

ngs, in the flux and reflux ebb and flow of thine eternal word, which is the divine ocean of movement and of truth! amen. give the theoricus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental air principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into one

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

n introduction ritual to the elemental air principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the theoricus grafothe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:00 am the invoking pentagram ritual of earth the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp, were the only actual rituals taught to and used by the outer order of the tradition

west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-lah. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large invoking earth pentagram. 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 8:00 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and s

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

ind that the archangels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after this under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balancing, grounding and conversing with the archangel auriel, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 8:05 am the invoking pentagram ritual of fire the invoking pentagram ritual of fire relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the

he arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move back to the east. 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 8:05 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and viole

ng. from this spirit arise those most holy kings, who are around thy throne and who compose thy court. o universal father, one and alone! father alike of immortals and of mortals. thou hast specially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there we ceaselessly burn with eternal aspiration unto thee! o father! o mother of mothers! o archetype eternal of maternity and of love! o son, the flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. not

y and of love! o son, the flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into on

invoking pentagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 8:05 am as one is in the practicus gra/2the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:04 am the invoking pentagram ritual of water the invoking pentagram ritual of water relax and perform the fourfo

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move back to the east. 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 8:04 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and viole

ce, that we may be found worthy to offer unto thee, the water, the blood, and the tears, for the remission of sins! amen. give the practicus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental water principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into o

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

of fire, in gold, before you in the air vibrate ararita and end in the sign of silence. turn to the south. trace the banishing hexagram of earth. vibrate ararita turn to the west. trace the banishing hexagram of air. vibrate ararita. turn to the north. trace the banishing hexagram of water. vibrate ararita. turn to the east. perform the analysis of the keyword. perform the rdthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:51 am lesser banishing ritual of the pentagram (lbrp) introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, i

and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces the uses of the pentagram ritual: opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used b

charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the black end of the wand trace another large bannishing 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 7:51 am facing south, with the black end of the wand trace another large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn

a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:51 am note: there are many people who will perform this ritual that have problems visualizing. if you are one who has problems seeing visual pictures, just know in your mind that it is there. for example, like with the pentagrams, although you may not be able to see the lines or the co

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

of spiritual substance, are attracted to the sphere of being, and infused into the very substance of the physical and invisible constitution. thus a vital purification takes place, enabling the influence of the holy guardian angel to penetrate the refined brain and mind to diffuse through out the personality its presence and grace, an important preliminary to magical progrecethe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:53 am lesser invoking ritual of the pentagram (lirp) the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the t

st, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. 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 7:53 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and s

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

d that the archangels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after the l.i.r.p. under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balancing, grounding and conversing with the archangels, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and

vot clockwise and bow to each of the other archangels, air, fire, then water. go to the north and give the zelator sign (see the archangel auriel respond by making the sign in return) begin meditation with the archangel auriel "facing north standing or sitting with your eyes closed, visualize as clearly as possible all the details of auriel. the colors he may be wearing, the 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 8:01 am as possible all the details of auriel. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this archetype are citrine, olive, black and russet. once you have your visualization establ

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

eriod of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of adonai ha aretz! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, a

th, then air. go to the west and give the practicus sign (see the archangel gabrriel respond by making the sign in return) begin meditation with the archangel gabriel "facing west standing or sitting with your eyes closed, visualize the archangel stepping out of the sea like the goddess venus. as clearly as possible visualize all the details of gabriel. the colors she may be 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 8:03 am possible visualize all the details of gabriel. the colors she may be wearing, the clothes, the background, etc, but most importantly try to feel her presence. keep in mind that the usual colors of this great archangel are flowing blue and orange robes, with a cup in her hand. onc

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of elohim tzaboth! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a

ight, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, water, then earth. go to the east and give the theoricus sign (see the archangel raphael respond by making the sign in return) begin meditation with the archangel raphael "facing east standing or sitting with your eyes closed, visualize as clearly as 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 8:02 am "facing east standing or sitting with your eyes closed, visualize as clearly as possible all the details of raphael. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this great arc

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

eriod of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of shaddai el chai! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:59 am the prayers of the elementals from dogme et rituel de haute magie by eliphaz l vi translated by persons unknown the prayer of the gnomes or earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou wh

an waters in the cavernous hollows of earth. king of the deluge and of the rains of spring. thou who openest the sources of the rivers and of the fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of the plants. we adore thee and we invoke thee. speak thou unto us, thy mobile and changeful creatures, in the great tempests, 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 7:59 am thou unto us, thy mobile and changeful creatures, in the great tempests, and we shall tremble before thee. speak to us also in the murmer of the limpid waters, and we shall desire thy love. o vastness! wherein all the rivers of being seek to lose themselves which renew themselves

ning. from this spirit arise those most holy kings who are around thy throne, and who compose thy court. o universal father, one and alone! father alike of immortals and mortals. thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we ceaselessy burn with eternal aspirations unto thee, o father! o mother of mothers! o archetype eternal of maternity and love! o son, the flower of all sons! form of all forms! soul, spirit, harmony, and numeral of all things! amen- this translation of the elemental prayers is used in the gol

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

umeral of all things! amen- this translation of the elemental prayers is used in the golden dawn rituals. an alternate english rendition can be found in a. e. waite's dogme et rituel. in part at least, these predate levi; the prayer of the salamanders, for instance, is found in the comte de gabalis and the grimoirum verum, both dating to around the end of the 17th century ee the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:55 am the supreme banishing ritual of the pentagram the supreme banishing ritual of the pentagram (sbrp) for this ritual the adept will need the sword of the hiereus and his ceremonial regalia. the ritual can be performed in a room that is to become a permanent temple space. it can als

e "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 "aleph lamed, al" give the sign of practicus. then give the attacking sign and the sign of protection. go to the north and trac

re we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, min. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

rate "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 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 vibra

GOLDEN DAWN RITUALS A

a cicero, 1998, llewellyn publications, st. paul, mewa general orders 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 preface general orders and index avete fraters et sorors. the following is an index to the z.a.m. subgrade of the adeptus minor grade. the z.a.m. grade is divided into subsections and testing is required on each subsection by the current greatly honored chief of the second order. upon passing a particular section of study, an additional section will be delivered to the z.a.m. any advance work or study within the r.r. et a.c. material (received or not of a latter portion of the sub-grade) is discouraged by the greatly honored chiefs of the second order. the minimum time limit in this grade is twenty-four months. when the z.a.m. has completed the required study, only

e greatly honored chiefs of the second order. the minimum time limit in this grade is twenty-four months. when the z.a.m. has completed the required study, only then by privilege and not by right, will the z.a.m. be advanced to the subgrade of theoricus adeptus minor. the circulation of study for all grades and sub-grades of the r.r. et a.c. has been revised and expanded since the founding of our order in anglia. we expect that years from now the second order requirements will again be revised and expanded. whenever possible, the manuscript or lesson has been labeled with the code of the original document. some lessons written one hundred years ago were actually broken into several parts. in many instances a letter and a numeral such as a1, b2, c3. is used. the reason the documents were co

use the fraters and sorors of one hundred years ago had to transcribe everything by hand. this included both drawing and coloring the diagrams. it was much easier to work on one notebook at a time rather than two or three notebooks. hence one individual would work on the documents categorized under the heading of a while another member would be responsible for b and so on. it also safeguarded the order because only a small portion of the grade material was in the hands of any one person at any moment. if an order member fell or moved, then only a small portion of material was lost. today's society is accustomed to working with much more information than people one hundred years ago. there is much to be said about someone so dedicated that he or she would be willing to hand write every lect

wings with such efforts. let the adepti of this era therefore develop the courage to patiently learn and understand the material given to him or her. do not just learn the material on a memory basis, but allow it to penetrate deep within your heart so that each letter, each color, and each symbol gives life to a profound meaning and a deeper experience. g.h. frater p.c.a. 7=4 chief of the second order r.r. et. a.c. 1995 3 issued by the chief adepts 'britannia' revised 1895 (additional notes 1995) g.h. frater p.c.a. v.h. soror r.d. v.h. frater b.h. every member has been admitted by the permission of the chief adepts. every member only retains his membership by the continued approval of the chief adepts in britannia. there is no admission fee, nor annual subscription, but inasmuch as the ch

.h. frater p.c.a. v.h. soror r.d. v.h. frater b.h. every member has been admitted by the permission of the chief adepts. every member only retains his membership by the continued approval of the chief adepts in britannia. there is no admission fee, nor annual subscription, but inasmuch as the chiefs have made themselves liable for certain expenditure by establishing and maintaining a home for the order in london. they anticipate that each member will assist, in accordance with his means, in supporting the order, and supplying the funds necessary for the general maintenance of the home, the expenses of assemblies, and the extension of the library. the chief adept, the g.h. frater d.d.c.f. is now the source of all official instruction. the chief adept in charge, g.h. frater n.o.m. is his exe

GOLDEN DAWN RITUALS B

t a. c. z e l a t o r a d e p t u s m i n o r 2 the complete symbol of the pentagram is given to the z.a.m. as a tool and symbol for traveling and skrying in the spirit vision. this complete symbol should be constructed by the z.a.m. and each portion of it studied and committed to a deep understanding. the instruction on the complete pentagram diagram remains unpublished and available only to our order. first, you will observe that the portion (the top point) is attributed to the scepter of hermes, the rays of c, and the. this is the point of quintessence, the alchemical b. the color is of purity and is therefore colored white. the sephiroth attributed unto its two angles are rtk and hmkj. the two side points or arms of the pentagram are attributed unto m on the left and n on the right. th

te: herein is a great secret and blind hidden from the uninitiated practitioner of our science. in the watchtower ritual, the invoking pentagrams of should be traced over the altar in the center of the working in the opening and in the closing 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 th

t should be noted that in using the s.b.r.p./s.i.r.p, the adept is dealing with stronger energies than those used in the l.b.r.p. once again, this ritual is suggested to be practiced only if the adept is fully competent in the l.b.r.p. in the l.b.r.p, only one figure, the earth pentagram, is drawn in the air. however, in the s.b.r.p./s.i.r.p. four figures in each quadrant are drawn in consecutive order. for example, using the s.b.r.p: 1) the closing passive pentagram. 2) the spirit wheel. 3) the banishing elemental pentagram of that quadrant. 4) the kerub of the element. each of the figures are drawn one on top of the other. the spirit wheel and the kerub both are drawn in the center of the pentagrams. the spirit wheel is drawn as a circle with eight spokes within. the kerubs are attribute

GOLDEN DAWN RITUALS C C1

or grade sign. step 6 perform the evocation of the archangels and finish with the qabalistic crofoc-c1 the hexagram ritual and the complete hexagram symbol 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 as in the manuscript on the pentagram, let the z.a.m. study well the complete symbol of the hexagram. as of the time of this writing, the complete symbol of the hexagram, as taught by our order, remains unpublished and unavailable to the uninitiated. let the z.a.m. study well this lesson and not confuse the material herein with the current published material available. the z.a.m. should create the symbol in its various colors on a black background. this symbol then should be studied and utilized for "skrying in the spirit vision" it should also be utilized in all important magical

of the microprosopus. the hexagram combines the two most opposing forces; that of fire and water. 6. l a b c f k y 7 the hexagram, unlike the pentagram, is not traced in one continuous line. the unicursal hexagram, which was developed by g.h. frater s.r.m.d. is used for specific enochian workings where a continuous line is to be employed. let the adeptus minor be aware that in all workings of our order, in group or privately, the classical hexagram is preferred. all invoking hexagrams are to be traced following the course of the sun. therefore, trace the line from left to right. banishing hexagrams are traced contrary to the course of the sun. when the adept is invoking a planet using the hexagram, it is traced in two triangles. the first triangle commences from the angle of the planet. pu

re traced contrary to the course of the sun. when the adept is invoking a planet using the hexagram, it is traced in two triangles. the first triangle commences from the angle of the planet. put simply, begin from the sephira the planet is assigned to. the second triangle of the hexagram commences from the opposite angle of the first triangle. the symbol of the planet is traced in the center. the order has a very specific way of tracing the planetary symbols. this information appears in unpublished material written by s.l. macgregor mathers, g.h. frater s.r.m.d. l k f a c b y y q p as stated earlier, the two triangles are traced from opposite angles on the tree. 8 for the first triangle begin with: for the second triangle begin with: saturn l luna y jupiter k mercury b mars f venus c venus

: saturn l luna y jupiter k mercury b mars f venus c venus c mars f mercury b jupiter k luna y saturn l note: l takes the place of the tud on the tree. a and the supernals are treated differently. method of invoking or banishing a the sun is treated in a different manner. when thou wishes to invoke the sun, all of the six invoking hexagrams of the planets must be traced in their regular planetary order. the symbol of a shall be traced in the center. for banishing a draw the banishing hexagrams of each planet in the regular order (not reverse order, and trace the symbol of a therein (see diagrams on pages 12 and 13) special consideration when invoking 5 the primary method of invoking and banishing 5 is the same with some important considerations. luna changes, so let the adept be certain to

junction. remember, from your study of geomancy, p is benevolent, and q is malefic, except in very few cases. when invoking either of these two forces, thou shall vibrate the names and letters as given with a standard 5 hexagram (caution: it is of great concern and care that the z.a.m. observes with due caution that p and q are invoked during an eclipse, for they are the powers of the eclipse. in order for an eclipse to occur, both the sun and the moon must be in conjunction with them in the zodiac. the sun and the moon, thus, being at the same time either in conjunction or in opposition with each other. 9 when performing the hexagram rituals, it is important to complete the circle in the temple or working area. do not trace a circle around each hexagram unless you wish to confine its forc

GOLDEN DAWN RITUALS D

the macrocosm in the east is a, which is. in the south j, which is. in the west is g, which is. in the north is d, which is. 23 now look at the inside angles and observe these as the angles of the four elements in the microcosm. k, the kerubic of air in the east, e, the kerubic of fire in the south, h, the kerubic of water in the west, and b, the kerubic of earth in the nor od tools of the inner order r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the lotus wand should be carried by the zelator adeptus minor at all meetings of the second order in which he has the right to be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. we use a temporary or simplified consecration in the zelator grade. remember, at o

i n o r 2 the lotus wand should be carried by the zelator adeptus minor at all meetings of the second order in which he has the right to be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. we use a temporary or simplified consecration in the zelator grade. remember, at one time, the lotus wand was strictly for the inner order, for zelator adeptus minor on up. but in the hermetic order of the golden dawn in the outer, we do teach the building of the lotus wand and give the student a simplified method of consecrating the wand. many times, this is done by the help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched

mes, this is done by the help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched by any other person once it is consecrated, be wrapped in white silk or linen, and must be free from all other external influences. it is acceptable, perhaps, that an uninitiated individual or a member of the outer order might have their wand wrapped in the inappropriate colors, but it is not acceptable once a person has entered the second order to have their wand in anything other than in white silk or linen of some sort. this particular lesson will not emphasize the building of the wand, for information on that, you can look in the zelator grade manual. however, i will point out that the bands which separa

that the wand, when using the colored band, should generally be held by the thumb and by two fingers to give it a stable foundation in the hand. it is important that the wand never be leaned or placed in a position where it can easily be knocked over or damaged during temple work. remember, it is necessary in planetary workings to use the proper house for invocation. this was covered in the outer order material, but it is re-emphasized here. again, we will list these as: planet day night l k j k i l c g b 5 d d b c f f a h a e e now, when working with triplicities it is important that we understand the first zodiacal sign of the triplicity or kerubic emblem the kerubic is always the most powerful action of that particular element in the triplicity. for example, in l, we would have b, and i

rful action of that particular element in the triplicity. for example, in l, we would have b, and in o, we would have e. e would bring violent heat, the heat of summer. a, however, would be good for beginnings, of warmth and spring. i would be good for the waning of heat and the entering of the cool period of autumn. so again, it is important that the adept study the zodiacal natures in the outer order grade material, so that if he would want to invoke a particular elemental based on the zodiac, or in other words, infused with zodiacal energies, he can become more specific. this gives the adept many more specifics than it does for an outer order member, for the outer order member is only taught the elementals of m, l, n and o. the adept can actually create elementals that have the nature o

GOLDEN DAWN RITUALS E

a t o r a d e p t u s m i n o r 2 the rose cross lamen is a sacred symbol of our rosicrucian fraternity. it must be made and consecrated by each individual adept alone. it must never be touched by any other person, and it should be wrapped up in white silk or linen. the adept motto is to be painted on the reverse side. this lamen must be worn at all adept meetings, but never worn before the outer order or non-members. the lamen is a complete synthesis of the masculine or what we refer to as the positive rainbow scale of colors. the scale of colors employed is the king scale. the cross is divided into four parts. each arm of the cross belongs to one of the four elements. top m bottom l right n left o the white portion of the cross belongs to, the ruach ha kadosh (the holy spirit, and unto t

ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white and this looks no more than just a small dot. it is the reflected spiritual brightness and the unity of rtk. beneath the white center of rtk is the red rose of five petals and the golden cross of six squares with four brightly painted green rays projecting out at the angels of the cross. thus, we have our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbo

of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbol of, followed by the four kerubic symbols on the lower arms. these are in the order as in the supreme ritual of the pentagram. on each of the floriated ends of the crop are the three alchemical principles. they are in different orders for each element. this shows their different operations within each element. the upper arm is allotted to the element of m, the lowest arm to l, the right arm to n, and the left arm to o. you will observe that active and passive are in perfect

ations of the elements. the white rays shining forth from behind the angles (between arms) is as the divine light coming forth from rtk in its center. the letters painted on the angles refers to the analysis of the keyword. remember, it is through the analysis of the keyword that our sacred vault is opened. next we have the twelve signs of the zodiac on the twelve petals. they follow the standard order: uppermost h a w b z c j d f e y f 4 lowermost l g n h s i u j x k q l the seven double letters located in the middle row under the outer circle of the zodiac are allotted to the planets. they are listed in order of exaltation. these are as follows: 1. p 2. r 3. b 4. d 5. g 6. t 7. k please note that t and k are incorrect in regardie's, the golden dawn. the inner three petals allude to the t

GOLDEN DAWN RITUALS F

ngle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also

now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations with the blessings of hwchy and hcwhy" step 22 remove the rose cross lamen now from within the precincts of the circle and perform the l.b.r.p. and b.r.h. say "i now declare this rite duly ended" ring bell/ special note the rose cross lamen, as directed by the chiefs of the third order, is revealed to distinguish the adepti. it should be handled with reverence and with care and should always be kissed upon removing it from its chamber and placing it around one's neck. it should be kissed in the center of the rose when replaced back into its keeping place, as well. most adepti have found that keeping a special box for the rose cross lamen is appropriate. some have even foun

GOLDEN DAWN RITUALS G

s m i n o r 2 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on different days. at least there should be an approximate twenty-four minute interval between each consecration. the adept will be wise in determining the tattwa hour f

GOLDEN DAWN RITUALS J

ee-y-j sacred oath as it relates to the tree of life 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 obligation 2 "rtk: i, frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. hmkj: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. hnyb: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. dsj: that i will uphold to the utmost the authority of the chiefs of the order, and

th the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. dsj: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor i

due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. hrwbg: furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permi

and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. trapt: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted

ymbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self-seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. dwh: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating, nor tale-bearing, whereby strife and ill-feeling may be engendered. 3 dwsy: i also undertake to work unassisted at the subjects prescribed to study in the various practical grades from adeptus minor to as high as my

GOLDEN DAWN RITUALS K

of the opening of portal. any other adept can take the place of the associate officer in west) third adept. very honored fraters and sorors, assist me to open the portal of the vault of the adepti. give the signs of a neophyte, zelator, theoricus, practicus, and philosophus (done) very honored associate adept, what is the additional mystic title bestowed on a philosophus as a link with the second order. associate adept "phrath" third adept "to what does it allude" hodos "to the fourth river of eden" third adept "what is the sign" hodos "the sign of the rending asunder of the veil" third adept "what is the word" hodos "peh" third adept "resh" associate adept "kaph" third adept "tav" hodos "the whole word is paroketh, meaning the veil of the tabernacle" 5 third adept "in and by that word, i

g wings of the holy one. associate adeptus minor, what are the words inscribed upon the door of the vault, and how is it guarded" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open, and the door is guarded by the elemental tablets and by the kerubic emblems" chief adept "the one hundred and twenty years refer symbolically to the five grades of the first order and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written 'his days shall be one hundred and twenty years; and one hundred and twenty divided by five yields twentyfour, the number of hours in a day and of the thrones of the elders in the apocalypse. further, one hundred and twenty equals the number of the ten sephiroth multi

word yehashuah, by the keyword i.n.r.i, and through the concealed word lvx, i have opened the vault of the adepti (all give lvx signs) second adept "let the cross of the obligation be set in its place" second adept "it is written 'whosoever shall be great among you shall be your minister, and whosoever of you will be the chiefest, shall be the servant of all' i therefore, on behalf of the second order, do require of you to divest yourself of your robes and insignia as a chief adept, to clothe yourself with the black robe of mourning, and to put the chain of humility about your neck (chief adept disrobes, puts on the chain and is fastened to the cross by the fourth and fifth adepts) chief adept "upon this cross of obligation, i freely and unasked, on behalf of the second order, do hereby p

his cross of obligation, i freely and unasked, on behalf of the second order, do hereby pledge myself to the due performance and fulfillment of the respective clauses of the oath taken by each member on the cross of suffering at his admission to the grade of adeptus minor" chief adept (while still bound "i invoke thee, the great avenging angel hua to confirm and strengthen all the members of this order during the ensuing revolution of the sun to keep them steadfast in the path of rectitude and self-sacrifice, and to confer upon them the power of discernment, that they may choose between the evil and the good, and try all things of doubtful or fictitious seeming with sure knowledge and sound judgment" obligation "kether: i, frater, a member of the body of christ, do this day spiritually bin

he sun to keep them steadfast in the path of rectitude and self-sacrifice, and to confer upon them the power of discernment, that they may choose between the evil and the good, and try all things of doubtful or fictitious seeming with sure knowledge and sound judgment" obligation "kether: i, frater, a member of the body of christ, do this day spiritually bind myself, on behalf of the whole second order, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from a

GOLDEN DAWN RITUALS SADD

ion differs enormously in each lesser angle. servient squares 16 the servient squares beneath the calvary cross appear as four vertical columns of four squares each (do not count the white squares from the sephirotic cross. thou shall observe the following rule when attributing the letter of the tetragrammaton to the servient squares: the columns (reading from above downward) follow the identical order of the kerubic square above. this order is followed downward for the ranks. thou shall read from right to left. consider the following illustrations from the a lesser angle of the air tablet. kerubic rank w h y h h* y* h* w* the order of the planets as applied to the decanates (squares) follow the order of the tree of life beginning with yafbc and ending with hnbl. book t provides us with th

princess cups king cups b ace pentacles prince pentacles queen pentacles princess pentacles king pentacles d ace wands prince wands queen wands princess wands king wands tetragrammaton on the tablets the diagram below illustrates the letters of the tetragrammaton as they are attributed to the four watchtowers in specific detail. make certain to examine the arrows closely to better understand the order of reading the hebrew letters. thou shall not confuse the hebrew letters with the order of the angelic names on the tablets. like english, these names are always read from left to right, for to do otherwise is to invoke evil forces and caco demons. key of attributions w h attribution of the great name to the four lesser angles 23 let the following diagrams aid thee in comprehension of the te

GOLDEN DAWN RITUALS T

ls the adept should be aware that the first call in reality is a silent call, or in actuality no cal at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formular of a.r.a.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but (1) unto the third order. thus, sublimely, this call can only be delivered in silence by the higher genius and is implied in all the other 18 calls. this call should never be attempted unless one has gone through complete initiation into the third order. here is the list of the 30 aethyrs. one may wish to refer to them while studying the call of the 30 aethyrs. 1. lil 11. ich 21. asp 2. arn 12. loe 22. lin 3. zom 13

GOLDEN DAWN RITUALS T3

e calls the adept should be aware that the first call in reality is a silent call, or rather no call at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formulae of a.r.a.r.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but 1 unto the third order. thus, sublimely, this call can only be delivered in silence by the higher genius and is implied in all the other 18 calls. this call should never be attempted unless one has gone through complete initiation into the third order. here is the list of the 30 aethyrs. one may wish to refer to them while studying the call of the 30 aethyrs. 1. lil 11. ich 21. asp 2. arn 12. loe 22. lin 3. zom 13

GOLDEN DAWN RITUALS U3

th that even the "evil helpeth forward the good" when the evil sephiroth are expelled from the nephesch into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered as a great and strong, yet trained, animal whereupon the man rideth, and it then becometh a strength unto his physical base of action. this mystery shalt thou keep from the knowledge of the first order, and still more from that of the outer world, that is a formula, seeing that it is a dangerous secret. now then shalt thou begin to understand the saying "he descendeth into hell" and also to comprehend in part this strength, and thus to begin to understand the necessity of evil unto the material creation. wherefore, also, revile not overmuch the evil forces, for they also have a place and a

. these magical purposes will always be in accordance with the divine, for it is written "not unto my name but unto thy name be the power and the glory" study well this lesson, for it is the nature of the human animal to pass over such a seemingly simplistic lesson and want to dig deeper into more complex material. but in this writing is deeply hidden secret mysteries that must be meditated on in order for it to be understood. remember, as an adeptus minor our task is to become more than human and to gradually raise ourselves up to the illuminated divine within us. at the same time, the higher genius shall descend, thus, bringing about our highest potential and true angelic and divine naturee u4 skrying in the spirit vision g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m

GOLDEN DAWN RITUALS U7

fully. and the sphere of its operation is called tycar \ylglgh. the beginning of whirling (or whirls, or whorls, the primum mobile or first mover, which bestoweth the gift of life in all things and filleth the whole universe. and hyha is the name of the divine essence in rtk; and its archangel is the prince of countenances. wrffm, he who bringeth others before the face of god. and the name of its order of angels is called cdqh twyj, the holy living creatures, which are also called the order of \yprc. in hmkj is a cloud-like grey which containeth various colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant glory. and the sphere of its influence is in twlzm, the starry heaven, wherein it disposeth the forms of things

ious colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant glory. and the sphere of its influence is in twlzm, the starry heaven, wherein it disposeth the forms of things. and hy is the divine ideal wisdom, and its archangel is layzr, the prince or princes of the knowledge of hidden and concealed things, and the name of its order of angels is \ynpwa, the wheels, or the whirling forces which are also called the order of \ybwrk. in hnyb is a thick darkness which yet veileth the divine glory in which all colors are hidden, wherein is mystery and depth and silence, and yet, it is the habitation of the supernal light. here is the supernal triad completed. and the sphere of its operation is yatbc, or rest, and it giveth fo

abitation of the supernal light. here is the supernal triad completed. and the sphere of its operation is yatbc, or rest, and it giveth forms and similitudes unto chaotic matter and it ruleth the sphere of action of l. and jehovah \yhla is the perfection of creation and the life of the world to come. and its archangel is layqpx, the prince of the spiritual strife against evil, and the name of the order of angels is \ylara, the strong and mighty ones who are also called the order of thrones. the angel lphy is also referred unto hnyb. in hmkj is the radix of blue and thence is there a blue color pure and primitive, and glistening with a spiritual light which is reflected unto dsj. and the sphere of its operation is called qdx,or justice, and it fashioneth the images of material things, besto

which is reflected unto dsj. and the sphere of its operation is called qdx,or justice, and it fashioneth the images of material things, bestowing peace and mercy; and it ruleth the sphere of the action of the planet k. and la is the title of a god strong and mighty, ruling in glory, magnificence and grace. and the archangel of dsj is layqdx, the prince of mercy and beneficence and the name of the order of angels is \ylmcj, brilliant ones, who are also called the order of dominions or dominations. the sephira dsj is also called hlwdg or magnificence and glory. in hnyb is the radix of red, and therein is there a red color, pure and scintillating and flashing with flame which is reflected unto hrwbg. the sphere of its operation is 5 called \ydm or violent rushing force and it bringeth fortitu

it bringeth fortitude, and war and strength and slaughter, as it were, the flaming sword of an avenging god. and it ruleth the sphere of action of the planet f. and rwbg \yhla is the \yhla, mighty and terrible, judging and avenging evil, ruling wrath and terror and storm, and at whose steps are lightening and flame. and its archangel is lamk the prince of strength and courage and the name of the order of angels is \yprc the flaming ones who are also called the order of powers. the sephira dsj is also called hlwdg or magnificence and glory, and the sephira hrwbg is also called pachad, terror and fear. in rtk is the radix of a golden glory and thence is there a pure, primitve and sparkling, gleaming golden yellow which is reflected unto trapt. thus is the first reflected triad completed. an

GOLDEN DAWN RITUALS VENUSZAM16

creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of hagiel, the intelligence of venus, a body for the manifestation of the majesty of netzach" step 13 5 the talisman should be purified with water and consecrated with fire "in the name of yhvh tzboath i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a true and potent link between my human soul and that spirit of abundance and love and graciousness summed up in the name of netzach. to this end, i have formed and perfected a talisman bearing, the sigil of hagiel, the intelligence of nogah, and the geomantic symbols and sigils pertaining to venus. in addition this venusian bowl of desire has the many other symbols related to venus

igence of nogah, and the geomantic symbols and sigils pertaining to venus. in addition this venusian bowl of desire has the many other symbols related to venus in flashing colors.this is now covered with a black veil, and bound thrice with a cord so that hagiel shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence hagiel, in order that spiritual vision may be mine, and that it may assist us to overcome all obsticles of both a spiritual and material nature so that this order may grow with great rapidity and thus, may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of yhvh tzboath, to consecrate in due ceremonial form this

GOLDEN DAWN RITUALS Z1

name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arr

f the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the hy of hwhy in twklm in hycu. that is, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowledge of his higher sel

paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only the four lower sephiroth in the tree of life: twklm, dwsy, dwh, and jxn, and the outer side of paroketh, the veil. paroketh formeth the east of the temple. first in importance cometh the symbolism of the east. the three chiefs who govern and rule all things, the viceroys in the temple of the unknown second order beyond, are the reflections therein of the powers of dsj, hrwbg and trapt. they represent: the imperator- hrwbg and the grade 6=5, the praemonstrator- dsj and the grade 7=4, the cancellarius- trapt and the grade 5=6. now, the imperator governeth because in jxn, which is the highest grade of the first order, 4=7, is the o reflected from hrwbg. the praemonstrator is second, because in dwh, whi

dsj and the grade 7=4, the cancellarius- trapt and the grade 5=6. now, the imperator governeth because in jxn, which is the highest grade of the first order, 4=7, is the o reflected from hrwbg. the praemonstrator is second, because in dwh, which is the next highest grade, 3=8, is the n reflected from dsj. the third is the cancellarius because in dwsy, 2=9, is the m reflected from trapt. thus, the order is governed by a triad, one in intention but having different functions: the imperator to command, the praemonstrator to instruct, and the cancellarius to record. the proper mantle of office of the imperator is the flame, scarlet robe of o and severity, as on him do the energy and stability of the temple depend. if he has subofficers to assist him, they partake of his symbolism. his mantle i

nstrator to instruct, and the cancellarius to record. the proper mantle of office of the imperator is the flame, scarlet robe of o and severity, as on him do the energy and stability of the temple depend. if he has subofficers to assist him, they partake of his symbolism. his mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemo

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formulae of the magic of light. for this ritual betokeneth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits of the ele

tion of the spirits of the elements, etc. unto the first heh h the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to the final heh h the works and operations of the art of alchemy, the order of its processes and transmutation. index for general reference to the enterer ceremony of the 0= 0 grade 1. a the ceremony itself. the place of the temple. 2. b the hierophant. 3. c the officers. 4. d the candidate 5. e the ceremony of opening. 6. f hierophant states that he has received a dispensation from second order, and commands hegemon to prepare candidate. candidate prepared. speech

nt, and deduces conclusion from fresh operation. t. the diviner then compares carefully the whole judgment and decisions arrived at with their conclusions, and delivers now plainly a succinct and consecutive judgment thereon. u. the diviner gives advice to the consultant as to what use he shall make of the judgment. v. the diviner formulates clearly with what forces it may be necessary to work in order to combat the evil, or fix the good, promised by the divination. w. lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto the curiosity regarding the secrets of another; if by this means thou shalt arrive at a knowledge of another s secrets, thou shalt respect and not betray them. h alchemy a. the curcurbit

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31st path says: since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the hierophant gives a single knock to announce the just commencement of a vibration in the sphere of sensation of the candidate. he then states that he holds the dispensation from the chiefs of the second order, to affirm that the effect of the ensuing ceremony upon the candidate is only authorized by the higher powers for the purpose of initiation, which shall ultimately lead to the knowledge of his higher self. he is admitted to the grade of neophyte which has no number, concealing the commencement of all things under the similitude of no thing. the hegemon, the representative of the goddess of t

ion of the lower nature. it is triple in reference to the white triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and members also of the inner order, remember what tremendous gods and goddesses they represent. the divine forces of the eternal in the administration of the universe. the ritual should be read in a loud, clear, stern and solemn voice so as to impress the candidate with the solemnity of the

ible station of harpocrates behind the hierophant, who in his present position is aroueris. the hierophant gives a single knock to seal the matter and then invokes the lord of the universe. then only is the hoodwink removed definitely. the hierophant, hiereus, and the hegemon join sceptres and sword above the candidate s head, thus formulating the supernal triad, and assert his reception into the order. they recite the mystic words to seal the current of the flowing light. the higher self remains in the station of harpocrates. at this point, the spiritvision should see a gleaming white triangle formulated over the candidate s head. the hierophant now calls forward the kerux, cautioning the candidate that the light has preceded him without his knowledge. it represents to him here, a vague f

s and nephthys, stretched forth their wings over osiris to restore him again to life. the mystic circumambulation follows in the path of light to represent the rising of light in the candidate, through the operation of self-sacrifice. as he passes the hierophant s throne, the red calvary cross is astrally formed above the astral white triangle on his forehead, so that so long as he belongs to the order, he may bear that potent and sublime symbol as a link with his higher self and as an aid in searching out the forces of the divine light, if he will. the higher soul or genius now returns to the invisible station of harpocrates, the place of the hidden center, yet continuing to retain the link formed with the candidate. the address of the hierophant is intended simply to affect the distinct

me manner, he/she becomes unsympathetic with the rest, separates himself or herself from them, and though he/she weakens the combination of working, he/she still more certainly attracts upon him/herself a reflex current from the avengers of evil. the name of the god of silence which is the grand word of this grade also represents the silence of the sacred mysteries to be observed toward the outer order. it shows also the necessity for respect towards the secrets of any frater or soror committed to your care, not endeavoring to search them out for purposes of curiosity nor repeating them when discovered, nor in any way referring to them so as to wound the other, nor in any way employing them as a means of causing humiliation, but to keep them as a sacred trust and not to be deflected by the

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vau. m twklm. heh. thm-a-oe-st (final) thm-a-oe (middle pillar) in the equinox ceremony, the hegemon is m, spirit, and the principal officer. she reconciles from east to west, and from north to south, and in a circular formulrtthe rose cross ritual r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross ritual is a primary ritual of the adept in the r.r. et. a.c. all adepti in the order perform this ritual on a regular basis. it has several positive uses. it encapsulates the aura, providing a protection against outside influences. it acts as a veil. the pentagrams do protect, but they also light up the astral plane and make entities aware of you. so the rose cross ritual is far more effective for containment. when you feel distracted, unfocused, or unbalanced, it is advisab

ng effect, it is very helpful in the area of mental disturbances and mental problems. it is a protection against psychic invasion from the thoughts of others. the rose cross is protection against disturbed psychic conditions such as negative thoughts charged with fear or terrible things that may have happened, such as when somebody has been extremely sick or has died. let us keep in mind that the order does not deny such things as psychic vampires, intentional or unintentional. most of us know people who are well meaning and perhaps not intentionally negative, but when you are around them you find that your energy is just depleted, drained, or much less. the rose cross ritual is a good protection from them. it provides mild invisibility because the nature of the ritual itself contains the

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during iao) all "iao" chief adept "the light of the cross (forms a cross (pause 'and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life (lifts the cup up on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'and the bread and salt are as the foundations of my body which i destroy in order that they may be renewed (lifts bread and salt on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'and the fiery red flame that darts and flashes through the universe is the energy of mine undaunted will (lifts the lamp on high) 3 (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'for

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rve it. what profit does a man show in his gaining the world and destroying himself in the process? what can a man offer in exchange for his life, for if anyone in this fateless and corrupt age is ashamed of me, the son of man will be ashamed of him when he comes with the holy angels in his glory" 6 third adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" second adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" chief adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" all "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may fin

repeats the solemn obligation of our hidden and secret fraternity of the red rose on the golden cross" obligation "kether: i frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. chesed: that i will uphold to the utmost the authority of the chiefs of the order

the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor i

e judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this order in a place of concealment and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will 7 keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for th

d apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will 7 keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entru

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e elements of my body, perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering. and the flame-red fire as the energy of mine undaunted will. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration unto the newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed. 4 for i am osiris triumphant. even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand

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e by the usual formuisthe magical sword 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 preface to the magical sword by g. h. frater p.c.a. originally in the r.r. et a.c, the magical sword was made by the zelator adeptus minor. it was at the z.a.m. level of adeptus minor that the four elemental tools, the lotus wand, and the magical sword were made. since we now allow members of the outer order to make their tools, one in each grade, it is appropriate to require the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strai

ne in each grade, it is appropriate to require the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are all powers

ighty power who governeth hrwbg, thou strong and terrible divine rwbg \yhla, i beseech thee to bestow upon this magical sword power and might to slay the evil and weakness i may encounter. in the fiery sphere of \ydm, may it be welded and tempered to unswerving strength and fidelity. may thy great archangel lamk bestow upon me courage wherewith to use it aright, and may the powerful angels of the order of the \yprc scorch with their flames the feebleness of purpose which would hinder my search for the true light" step 12 then, slowly trace in the air above the sword as if standing upon it, the invoking hexagram of f. do this with the lotus end, still holding the white band. step 13 next, trace over the sword the letters of the names in the invocation and their several sigils. step 14 put d

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ith the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of layphy, the intelligence of k, a body for the manifestation of the majesty of dsj" 5 step 13 the talisman should be purified with n and consecrated with o "in the name of la, i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a true and potent link between my human soul and that spirit of abundance and love and graciousness summed up in the name of dsj. to this end, i have formed and perfected a talisman bearing upon one side, the sigil of layphy, the intelligence of qdx, and the geomantic symbols and sigils pertaining to k. on the other side is a seal referred to k, represented in flashing colors. this i

de, the sigil of layphy, the intelligence of qdx, and the geomantic symbols and sigils pertaining to k. on the other side is a seal referred to k, represented in flashing colors. this is now covered with a black veil, and bound thrice with a cord so that layphy shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence layphy, in order that spiritual vision may be mine, and that it may assist me to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of la, to consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall i

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ounce "in the name of hwchy the redeemer, i do now suffer all spirits bound by this ceremony no longer needed in the service of this telesmata, to depart in peace unto their places. may the blessings of hwchy, hcwhy be with you now and forever more, and let there be peace between me and you. i now declare this temple and rite duly closed" step 34 knock/ bellorfama fraternitatis of the meritorious order of the rosy cross 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 seeing the only wise and merciful god in these latter days hath poured out so richly his mercy and goodness to mankind, whereby we do attain more and more to the perfect knowledge of his son jesus christ and of nature, that justly we may boast of the happy time wherein there is not only discovered unto us the half part

ould find that which is good and right is always agreeing within itself, but all the rest is spotted with a thousand erroneous conceits. after two years brother r.c. departed the city fez, and sailed with many costly things into spain, hoping well, as he himself had so well and profitably spent his time in his travel, that the learned of europe would highly rejoice with him, and begin to rule and order all their studies according to these sure and sound foundations. he therefore conferred with the learned in spain, shewing unto them the errors of our arts, and how they might be corrected and from whence they should gather the true inditia of the times to come, and wherein they ought to agree with those things that are past; also how the faults of the church and the whole philosophia morali

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elements of my body perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the 4 newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed" step 11 take on the god form of osiris using middle pillar formula"'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter

ckedly. not have i done each day any works above which i should do. not have i come forth my name to the boat of the prince. not have i despised god. not have i caused misery. not have i caused affliction. not have i done what is abominable to god. not have i caused harm to be done to the servant by his chief. not have i caused pain. not have i made to weep. not have i killed. not have i made the order for killing for me. not have i done harm to mankind. not have i taken aught of the 6 oblations in the temples. not have a purloined the cakes of the gods. not have i carried off the offerings of the blessed dead. not have i fornicated. not have defiled myself. not have i added to, not have i diminished the offerings. not have i stolen from the orchard. not have i trampled down the fields. i

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hinking of no such thing, offering it to the willing and thrusting it upon the reluctant, that it may become to the good that which will smooth the troubles of human life and break the violence of unexpected blows of fortune, but of the ungodly that which will augment their sins and their punishments. although we believe ourselves to have sufficiently unfolded to you in the fama the nature of our order, wherein we follow the will of our most excellent father, nor can by any be suspected of heresy, nor of any attempt against the commonwealth, we hereby do condemn the east and the west for their blasphemies against our lord jesus christ, and offer to the chief head of the roman empire our prayers, secrets, and great treasures of gold. yet we have thought good for the sake of the learned to a

y have received strength borrowed from the eagle. for the rest, it hath been necessary that the fama should be set forth in everyone's mother tongue, lest those should be defrauded of the knowledge thereof, whom (although they be unlearned) god hath not excluded from the happiness of this fraternity, which is divided into degrees; as those which dwell at damcar, who have a far different political order from the other arabians; for there do govern only understanding men, who, by the king's permission, make particular laws, according to which example the government shall also be instituted in europe (according to the description set down by our christianly father, when that shall come to pass which must precede, when our trumpet shall resound with full voice and with no prevarications of mea

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ements of my body, perfected through suffering and glorified by trial. for the scent of the dying rose is as the suppressed sigh of my suffering, and the flame red fire as the strength of mine undaunted will. the cup of wine is as the pouring forth of the blood of my heart, sacrificed unto regeneration, unto the newer life, and the bread and salt is as the foundation of my body which i destroy in order that it may be renewed' wherefore behold! into this brazen cauldron i cast this wine, this bread and salt, and finally this rose, that their essences may be volatilized by the o which is beneath. accept now these elements thus volatized by the o, and from them form a body by me and in me, that thou, my genius, the spirit of my soul, mayest manifest thyself physically unto me, for my assistan

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he stolistes lotus wands red incense burner sword of the art razor blades five red lanterns elemental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loyal and dedicated members of the r.r. et a. c. and the hermetic order of the golden dawn in the outer. in addition, it is to aid us in (state any other purpose. before we dare proceed into such an operation, it is necessary that we should invoke the divine aid and assistance without which our work would be totally in vain. let us kneel down and pray (all kneel) chief adept "from t

nto me" 7 magus of fire (moves to the south holding the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protective power of asch in the cardinal point of darom and its great archangel michael, its mighty angel aral, its powerful ruler seraph, its king djin and its salamanders to protect now this holy temple of fire from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of fire to create a wall of invisibility and protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever forces necessary for the defense of (each quarter is stabbed, beginning in the south, and ending in the south) 8 magus of water (moves to

8 magus of water (moves to the west holding the lotus wand by the scorpio band "in the name of elohim tzabaoth, i invoke the protective power of mayim in the cardinal point maarab and its great archangel gabriel, its mighty angel taliahad, its powerful king nichsa, its ruler tharsis and its undines. protect now this holy temple of water from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects of the golden dawn. use thy mighty forces of water to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the west, and ending in the west) 9 third adept (mo

third adept (moves to the north altar, holding the lotus wand by the taurus band "in the name of adonai ha aretz, i invoke the protective power of aretz in the cardinal point of tzaphon and its great archangel auriel, its mighty angel phorlakh, its powerful king ghob, its ruler kerub, and its gnomes. protect now this holy temple of earth from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of earth to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the north, and ending in the north) 10 second adept (mo

10 second adept (moves to the east holding the lotus wand by the aquarius band "in the name of shaddai el chai, i invoke the protective power of ruach in the cardinal point of mizrach and its great archangel raphael, its mighty angel chassan, its powerful king paralda, its ruler ariel, and its sylphs. protect now this holy temple of air from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects of the golden dawn. use thy mighty forces of air to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force is necessary for the defense of (each quarter is stabbed, beginning in the east, and ending in the east) 11 (standing in

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haddai el chai in the name of yehashua and by the utterance of the word, come and protect and defend us and this order without any delay upon its utterance, for i now declare this temple and rite duly closed. bell/ iconsecration ceremony for a sun (a) talisman 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 it is without question that the most important planetary talisman the adept of our order can make and fully consecrate is a solar talisman. it is in this talisman that rtk shines through the visible sun to attract to the adept the solar rays of spiritual illumination. thus, the solar talisman may be used for the attraction of better health, greater vitality, increased creative abilities, and enhancement of the jwr. its greatest potential to the adept of our order is to act as a

become a dwelling place of laykn, and may ye be filled with the spirit of trws under the dominion of laykn. enter within and become the manifestation for the beauty of trapt. 7 purify and consecrate talisman with n and o. say: in the name and by the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in the name of trapt, that in this talisman, the light of hwchy may shine forth. to this end, i have formed a perfected talisman bearing on one side the sigil of laykn, the intelligence of cmc, and the geomantic sigils that pertain to a. on the other side are the sigils and divine names ref

ee the powers of trapt. step 15 circumambulate three times with talisman in the right hand. return to position of the throne in the east, place the talisman upon the ground between the pillars, and recite the following invocation: in the name and the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in the name of trapt, that in this talisman, the light of hwchy may shine forth. to this end, i have formed a perfected talisman bearing on one side the sigil of laykn, the intelligence of cmc, and the geomantic sigils that pertain to a. on the other side are the sigils and divine names ref

GOLDEN DAWN RITUALS ZAM24

to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 (officers assemble the temple and robe up. chiefs seat themselves on the dais. members robed and wearing their sashes enter and sit in the correct quarter- inner order members in the east, philosophus in the south, practicus and theoricus in the west, zelators and neophytes in the north. the temple is opened in the neophyte grade. all are seated) hierophant (knocks "fraters et sorors of all grades of the temple of isis mighty mother, let us celebrate the festival of the vernal equinox (all rise except the hierophant) hierophant (knocks "frater kerux, procl

me manner the hiereus sets down the cup, hegemon the lamp of the kerux, stolistes the paten, dadouchos the red lamp in turn, and lay their lamens at the foot of the dais and all are seated with the members of their own rank) praemonstrator (rises to read out the names of the new officers "the officers appointed to do the work of the temple for the ensuing six months are. the brethren of the outer order will now retire for a season (kerux gathers up and leads out all who have not attained the white sash. there is a pause while the new officers are provided with the nemysses and lamen collars. outer order members taking office should take these with them and clothe outside the temple in readiness for their installation by the new hierophant now to be appointed. all inner order members now pr

ence have never been wanting in our hearts. by the waters of babylon we have sat down and wept, but we have ever remembered zion, and that memorial is a witness testifying that we shall yet return with exultation into the house of our father. as a witness in the temple of the heart, so in the outer house of our initiation do we have ever present certain watchers from within, deputed by the second order to guard and lead the lesser mysteries of the temple of isis mighty mother and those who advance within, that they may be fitted in due course to participate in the light that is beyond it. it is in virtue of this connecting link, this bond of consanguinity, that i have assumed the things which are without the temple of isis mighty mother into the things which are within the company of the s

to guard and lead the lesser mysteries of the temple of isis mighty mother and those who advance within, that they may be fitted in due course to participate in the light that is beyond it. it is in virtue of this connecting link, this bond of consanguinity, that i have assumed the things which are without the temple of isis mighty mother into the things which are within the company of the second order at this secret meeting held at the autumnal equinox for the solemn purpose of proclaiming a new hierophant charged with the rites of the temple during the ensuing six months, being a part of the temporary period which intervenes between us and our rest" second adept "let us work, therefore, my brethren and effect righteousness, because the night cometh" third adept "wherein no man shall labo

riod which intervenes between us and our rest" second adept "let us work, therefore, my brethren and effect righteousness, because the night cometh" third adept "wherein no man shall labor" chief adept (rises "fratres and sorores of the rosae rubae et aurae crucis, by the power in me vested, i proceed to the installation and investiture of the hierophant of the temple of isis mighty mother in the order of the golden dawn in the portal of the vault of the adepti" second adept (rises "benedictus qui venti" 7 third adept (rises "in nomine domini (the three adepti give the l.v.x. signs, and seat themselves) chief adept "very honoured frater, at the discretion of the chiefs of the second order you have been appointed to the office of hierophant of this temple for the ensuing six months. are you

GOLDEN DAWN RITUALS ZAM3

h of us who are sworn to the trust of human spiritual evolution and to the masters, our more ancient fraters and sorors who went before us. many of them have chosen not to move on to other worlds, stars, or the clear, scintillating light, but rather in self-sacrifice chose to remain in service to humankind. it is on this night at the hour of the full moon that the fraters and sorors of the second order link with the fraters and sorors of the third order in a sacred bond of healing upon those who are deserving of its reward. we must emphasize that this vigil will have a profound illuminating effect on the adept who has sworn to persistently pursue it, month in and month out, year in and year out. we must also recognize that to abstain from the vigil for even one month can have an adverse ef

y understand the profound necessity of returning the light from whence it came. for it is well known by those who study the esoteric fabric of life that light travels in a circuit. to return the light is to receive the light. in the words of jesus "what you have done for the least of them you have done for me" healing is a sacred responsibility and blessing that has its roots and tradition in our order as far back as our founder g.h. frater c.r.c. we can only be certain of one thing, the axiom "physician, heal thyself" is a deep, subtle truth. for as we project healing to the world, we heal the deepest part of our infected self, thus, gradually rising and becoming more than human. preparation for the vigil this vigil is one of the few of our order, that if possible, can be performed outdoo

escuer unto the light; out of the darkness, let the light arise" step 9 as the adept is saying this, let him slowly open up his or her arms from the sign of osiris risen, as if to open up his chest, revealing the golden cross and red rose in the center of his being. step 10 let the adept, now under the guidance of the higher genius, feel a deep and profound connection with the chiefs of the third order and fellow fraters and sorors throughout the world. there should exist no feelings of separateness or individuality. the adept should feel eminently inter-connected to the cosmos. step 11 as the divine white brilliance reaches its apex, let the adept recite the following "i am he, the bornless spirit, having sight in the feet, strong and the immortal fire. i am he, the truth. i am he, who ha

GOLDEN DAWN RITUALS ZAM8

esented by the triangle inside the circle. the triangle is the only lineal figure in which all the surfaces can be reduced. what we are saying here is that every polygon can be divided into triangles by simply drawing lines from its angles to its center. the triangle is the simplest of all lineal figures, therefore, it is the first of all lineal figures. in the neophyte initiation of the hermetic order of the golden dawn, we state that in all things there are two opposing forces and a third force uniting them. this would refer to the triad which operates in all things, especially the supernals. it would also refer to hnyb, the third sephira. we see clearly that hnyb is an amalgamation of the top three supernals. this is emphasized in the lesson "understanding of the human personality in th

o be a negative or evil symbol. it becomes representative of a goat's head or a demon's head. this is a representation of the abasement of reason and the loss of reason beneath the blind force of matter. notice that we didn't say beneath the blind force of. it is beneath the blind force of gross matter. the inverted pentagram is also a representation of the elevation or adoration of anarchy above order. it is also the elevation of conflicting forces driven simply by chance or haphazardness above the elevation of the divine unknowable one. the upright pentagram represents the force of and the four elements governed by the five letters of the name of the restorer of all things. the element of is fused between the spiritual/higher and the mundane/lower, hwchy. with a circle drawn around the p

d. the six angles easily represent the six-day period of creation as depicted in genesis, while its synthesis can be akin to the seventh day, a period of rest. this is summed up by its hexagonal center. 10 let us divert a moment to the subject of the unicursal hexagram. for years, it was thought by followers of aleister crowley that he had invented this particular hexagram. after studies of early order documents, it was determined that the unicursal hexagram was used by early member of our order of the r.r. et a.c. it is believed that the mathematician, pascal, invented the unicursal hexagram. he lived about the time of john dee. there are some specific workings where john dee and kelly were commanded by angelic forces to use a hexagram that was not drawn in two strokes of the pen or wand

GOLDEN DAWN RITUALS ZAM9

7 a b c d e f g h i j k l a b c d e f g h i j k l 18 rtk a b c 5 f k l 5 hmkj hnyb dsj hrwbg jxn trapt dwh dwsy twh recommendation of the adeptus minor 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 official letter of recommendation for admission to the sacred brotherhood of the rose and cross r. r. et a. c. official letter of recommendation and dispensation for advancement to the second order of the hermetic order of the golden dawn. in the name of the lord of the universe, and by special dispensation from the chiefs of the second order of the temple of isis and the supreme chief of the second order of the hermetic order of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor

GOLDEN CHAIN AND THE LONELY ROAD

out-of-hand, we might be wiser to encourage such people to work with their imaginations and discover what it is that is trying to manifest through them. the 'falsehoods' may in some instances be adumbrations of something more interior, but first such individuals must be made aware of the inner process whereby phantasy assumes the guise of historical reality. a refinement of method is required in order for us to recognise the imaginal fore-shadowing of spiritual presence. as aforesaid, communicable inspiration is the simplest sign of veracity. where a genuine interior activity is augured and imaged-forth in phantastical invention, let us consider that the divine imagination contains its own denizens- the 'messengers' of godhood, and that the shadows thereof may impress themselves in 'types

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

the relative complexity of this projection (involving latitude expansion) meant that a trigonometric coordinate transformation method must have been used. other reasons for deducing that the ancient map-makers must have been skilled mathematicians were as follows: 1 the determination of place locations on a continent requires at least geometric triangulation methods. over large distances (of the order of 1000 miles) corrections must be made for the curvature of the earth, which requires some understanding of spherical trigonometry. 2 the location of continents with respect to one another requires an understanding of the earth s sphericity, and the use of spherical trigonometry. 3 cultures with this knowledge, plus the precision instruments to make the required measurements to determine lo

lder and a higher civilization. we see in the next chapter that it was the mystical science of an ancient star-gazing folk, a science of time and measurement and prediction a science of prophecy even that the maya had preserved most perfectly from the past. with it they inherited memories of a terrible, earth-destroying flood and an idiosyncratic legacy of empirical knowledge, knowledge of a high order which they shouldn t really have possessed, knowledge that we have only reacquired very recently. graham hancock fingerprints of the gods 158 chapter 21 a computer for calculating the end of the world the maya knew where their advanced learning originated. it was handed down to them, they said, from the first men, the creatures of quetzalcoatl, whose names had been balam-quitze (jaguar with

of the earth.2 the achievements of this race aroused the envy of several of the most powerful deities. it is not well that our creatures should know all, opined these gods, must they perchance be the equals of ourselves, their makers, who can see afar, who know all and see all. must they also be gods? 3 obviously such a state of affairs could not be allowed to continue. after some deliberation an order was given and appropriate action taken: let their sight reach only to that which is near; let them see only a little of the face of the earth. then the heart of heaven blew mist into their eyes which clouded their sight as when a mirror is breathed upon. their eyes were covered and they could only see what was close, only that was clear to them. in this way the wisdom and all the knowledge o

alculated adjustments kept the venus cycle and the tzolkin not only in harmony with each other but in exact relationship with the solar year. again this was achieved in a manner which ensured that the calendar was capable of doing its job, virtually error-free, over vast expanses of time.22 why did the semi-civilized maya need this kind of high-tech precision? or did they inherit, in good working order, a calendar engineered to fit the needs of a much earlier and far more advanced civilization? consider the crowning jewel of maya calendrics, the so-called long count. this system of calculating dates also expressed beliefs about the past notably, the widely held belief that time operated in great cycles which witnessed recurrent creations and destructions of the world. according to the maya

st have possessed an enormous body of astronomic and geodetic data and referred to this data to set the sun pyramid at the precise orientation necessary to achieve the desired equinoctial effects. 5 the pyramids of teotihuacan, p. 16. 6 mexico: rough guide, p. 217. 7 mysteries of the mexican pyramids, p. 252. graham hancock fingerprints of the gods 176 this was planning and architecture of a high order. it had survived the passage of the millennia and it had survived the wholesale remodelling of much of the pyramid s outer shell conducted in the first decade of the twentieth century by the self-styled restorer, leopoldo bartres. in addition to plundering precious evidence that might have helped us towards a better understanding of the purposes for which the enigmatic structure had been bui

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

tinued when they are cracked. seventh, although in use for some time, an english language cipher, using the 26 letters of the standard alphabet and laid out on a grid or plotted out on a 26- pointed star, was unveiled to a select public by aleister crowley in 1904. he said he received it from the pr terhuman intelligence aiwass1 crowley was a high and highly controversial initiate of the hermetic order of the golden dawn, but he never decoded the cipher, which was built on the number 11. publisher ray palmer told ufologists for years that he had a fact which allowed him to decode cases. palmer s fact is actually the cipher itself; fact= 56 in cipher, or 5+ 6= 11, the 1. aiwass was not crowley s only contact. there is considerable discussion in ufology of lam, the being crowley sketched tha

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

her of the ufonauts 13 layne, meade, founder of the venerable borderland sciences research foundation. layne was for many years the editor of bsrf s round robin and other journals, and he worked closely with trance channeler mark probert. layne was also a student of the work of frater achad. at one time, layne had been a member of the society of the inner light, a direct offspring of the hermetic order of the golden dawn. at the end of the 19th century, this society developed its rituals from certain rosicrucian cipher manuscripts based in the teachings of the third order, or secret chiefs, or ascended masters which are identical with the space people in contact lore. that so much cipher material shows up in and around layne, who was said to be in frequent communication with the great whit

he occult tradition renew an ancient practice, speaking through oracular entranced prophets in voices other than their own. trance mediumship to communicate with the dead was the first version, but this was soon followed by various kinds of channelings and contacts with higher beings manifesting in the so-called mahatmas of the theosophical society. examples include the secret chiefs of the third order in the golden dawn and related societies; the ufo-related channelings of mark probert and the inner circle, dick miller and many to follow; along with the alleged physical contacts of adamski, bethurum, george king and others; and finally the channeling of jane roberts seth, jach purcel s lazaris, don elkins ra, and others down to the present time. secret cipher of the ufonauts 23 in short

ions following up on frater achad s work, recalls that it was layne who introduced him to achad s work in the mid-1950s. he also recalls how layne would visit him in arizona while on expeditions in search of ufo landing sights in the desert these events become curiouser and curiouser. damon s organization, the quabalistic alchemist arcanum, and its british counterpart the ordo argentium astrum or order of the silver star, discovered and promulgated the very cipher we are discussing, and, indeed, does so to this day. i believe that through his occult sources, layne knew the cipher and knew that the establishment of a magical link with the secret chiefs, or contact with the ufonauts in other words, could be effected by examining the available literature, and seeking the key words for clues t

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

dee scrupulously recorded all that kelly told him. often angels from the watchtowers or aethyrs would assist them in their work. for example, one of their "guides" was a young elfin girl named madimi who appeared over a period of seven years. 2 little came of dee's psychic investigations until late in the nineteenth century when a group of occultists and magicians took up the magick. the hermetic order of the golden dawn used words and phrases from dee's enochian magick in their magical rituals and writings. however, t was not until a magician rose to the grade of adeptus minor that he was given the keys to this magical system. here enochian invocations for skrying in the spirit-vision (a magical process sometimes called astral traveling) formed a part of their magical work. the golden daw

er time which is now lost in history. the enochian alphabet and language may in fact be nearly as old as man, at least in this hemisphere. certainly they bear striking similarities with the necronomicon and with names used by lovecraft and others, whose origins are now lost in our early history. at the turn of this century, one of the golden dawn's members, aleister crowley, published some of the order's magical papers dealing with enochian magick as well as some original work. crowley acting as kelly (a skryer, together with his associate, victor neuburg, who acted as dee (a scribe, traveled through the sahara desert visiting one aethyr each day (except the first two which crowley had visited earlier when in mexico. crowley wrote of 3 these visions in the vision and the voice, a remarkabl

lines for practical exercises that would be required for the beginner, the intermediate, and the advanced magician. you, the reader and practicing magician, must familiarize yourself with all of the information contained in this manual and then select those sections that especially appeal to you to work on. the only exception to this rule is the aethyrs which should always be approached in serial order from tex, the lowest, to lil, the highest. it is suggested that you begin your practice of enochian magick by browsing through this manual to learn where areas are located and what subjects are covered. the manual itself is presented in five major parts: general magical theory and background, invocations, the watchtowers, the formulas of enochian magick, and the aethyrs. detailed figures of

e. a more immediate goal for you, the enochian magician, is to gain conscious control over your own lile. these goals can be achieved by progressively entering and experiencing the thirty aethyrs. they can also be achieved by an invocation of your holy guardian angel. the only valid objective in performing any of the lesser rituals is to purify or strengthen an aspect of yourself or your world in order to achieve success in the ultimate ritual. successful completion of the ultimate ritual is the great work of the true magician. enochian magick is nothing less than a path of spiritual development. the rise upward through the thirty aethyrs is a progressive, spiritual journey toward the essential nature of all things.it is a climb from earth through water, air, and fire finto indescribable s

yrs. 32 the watchtowers regardless of their origin, these tablets and the whole enochian system do represent realities of the inner planes. their value is undoubted, as only a little study and application prove. israel regardie, introduction to the enochian system a knowledge of these tables could then, if complete, afford an understanding of the laws which govern the whole creation. the hermetic order of the golden dawn. the book of the concourse of the forces figure 1, appendix a, shows the four great watchtowers connected by the black cross as constructed by john dee and given to the public by aleister crowley. each watchtower is constructed of 12 squares by 13 squares. this gives a total of 156 squares per watchtower and 675 total squares, although only 644 are importara (624 watchtowe

GREY W G CONDENSATION OF KABBALAH

a control to make any energy effective, they again combined all the previous spheres, and conceived a fifth state or sphere called gevurah, or severity, the economy of existence which applies a brake to the acceleration of initial energy. having thus got things under control, a central resultant came into being as the sphere of tiferet, or beauty and harmony. a condition of balance, stability and order to act as a nucleus for the now controllable pattern being produced. so now the triplicity-scheme could be repeated on lower levels and the next issue of energy in a masculinized direction was termed netzach, victory or achievement. something done successfully. accomplishment. a natural outcome of what has been done so far, but in order for this to be fulfilled, something will be needed to a

ory or achievement. something done successfully. accomplishment. a natural outcome of what has been done so far, but in order for this to be fulfilled, something will be needed to appreciate and realize it. so an eighth sphere or field was thought to be hod, or glory, otherwise honour. an appreciation of everything achieved and a sense of how it should be treated and held together or developed in order to make it worthwhile for projection further toward materialisation. since another sphere-concept had to complete the triad as a resultant of the last two, this was forthwith produced as yesod. literally this meant a foundation or basis on which to build. the final poising point from which consciousness might be pushed into concrete forms of existence. it alsomeans the foundation of a family

the words of the bible: like unto the gods, immortal. the tree of course is just the bare bones or abc of the kabbalistic system. the separate blocks as it were, by combinations of which all the rest of an enormous edifice can be built up out of consciousness alone. that is how cosmos was constructed by the thoughts of god. divinity combined one piece of consciousness with another in mathematical order and precision. in fact the whole tree is a mathematical calculation in itself concerning god-man relationships. being forbidden to worship any solid kind of shaped idol, the hebrew produced an energy-concept which was purely a mental arrangement of numerical values based on the decimal system. not that kabbalah is an orthodox hebrew practice at all. in fact it is regarded as heretical by mos

ntrating into the penultimate sphere of yesod before being projected as a concrete whole at malchut the kingdom, which we pray in the lord s prayer may come upon our earth if and when his will is worked here as it is in heaven or keter. that is to say if ever we become as the lord intended us to be in the first place, our work will be fulfilled and everything put into proper proportions again. in order to enhance the notion of spheres for visually oriented people, non-semitic scholars of kabbalah invented personifications to go with each sphere which seemed suitable to the nature of each. from top to bottom, these are: 0 ayn sof aur. no visible image. 1 keter, crown or summit. a bearded head of an ancient and crowned king seen in right profile. this was because it is said: he is all right

into our sun, which reflects to the moon and thence to our earth for the enlightenment of man and our fellow creatures. so we see the direct line of light from god itself with which we should try and align ourselves if everything is really going to mean anything worthwhile for us during our earth lives- and afterwards. altogether the study of kabbalah is a mento-spiritual discipline which brings order and system into what could otherwise be a bewildering and baffling metaphysical mess. it puts priorities in the right places and provides a sense of proportion to spiritual subjects. its use trains and makes both mind and soul work in harmony with each other for the sake of making the best out of life. it not only helps to develop character, but in so doing it assists evolution by advancing

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

9oudavid griffin d lamdq laygh t/ab;x] hwhy laynah yhiloa e hgno c thee riittuall magiicc manuall a complete course in practical magic ee--lleessssoonn eeddiittiioonn eexxcclluussiivveellyy ffoorr ssttuuddeennttss ooff tthhee golden dawn school of magic and alchemy magical evocation of the averse forces by david griffin archon basileus, a.+o, chief adept, r.r. et a.c, imperator, h.o.g.d. hermetic order of the golden dawn outer order of the rosicrucian order of alpha et omegar www.golden-dawn.com copyright c 1999 &2008. all rights reserved. david griffin 1 magical evocation of the averse forces copyright 1999, david griffin reprinted by permission of the author from the ritual magic manual introduction magical evocation magical evocation of the averse forces is the most feared, maligned, an

or example, baal and astarte, the great god and goddess of the caananites, appear diabolized in the infernal hierarchy of the goetia, in the lemegeton, as the demons beelzebub and asteroth. other grimoires even include isis, the sublime mother goddess of egypt, as one of the denizens of hell. fortunately, however, the hierarchies of forces attributed to the qabalistic tree of life by the hermetic order of the golden dawn provide a perfect vehicle for magical evocation. these hierarchies descend through all four of the qabalistic worlds and onward into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending world, cor

on with the averse forces. before advancing to the compassion and love of chesed, the adept must first fully integrate the strength of gevurah by reworking the forces of the tree of life, sephirah by sephirah through gevurah in the 6=5 subgrades of adeptus major. the major adept must therewith evoke, constrain, and subdue each of the averse forces. in the r. r. et a. c, the initiatic rites of the order, a rigid regimen of magical invocation, and significant self-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the solitary practitioner should by some means or another first have come into the fullness of the knowledge and conversation with his or her holy guardian angel. the student should have additionally successfully invoked and banish

er attention to ceremonial magic. through rituals like magical evocation, ceremonial magic has a great deal to offer psychology as well, especially regarding technique and methodology. safety in evocation rituals until this point, every ritual in the present book has appeared so that the solitary practitioner may easily and readily invoke and banish each magical force without the aid of a magical order. this chapter includes only one ritual, however. the solitary practitioner, if he or she has performed each of the preceding rituals in this book, should have no problem in adapting the following ritual to work, in turn, with each of the averse forces, by employing the hierarchies given within each of the invocation rituals, together with the corresponding names and sigils from the infernal

om 9 this method was apparently rediscovered by "poke" runyon of the ordo templi astarte. 7 the tree of life. the outer ring contains the divine names that correspond to the signs of the zodiac in the same arrangement in which they appear on the rose cross lamen and in the correct colors. the second ring contains the divine names attributed to the planets and to the corresponding sephiroth in the order of the vault of the adepti's planetary walls. the inner ring contains the names of the archangels of the elements as well as the divine names of the sephiroth that are the root of each element. thus the magic circle contains all the divine names in balanced disposition attributed to the sephiroth, zodiac, planets, and elements. the magic circle may be on the floor with chalk, if necessary, b

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

n all ages of the world, even those of worst repute, there surely fell a foison of health and wealth, which preserved in nations of a nobler strain their sense of right and law. one has only to recognise the mild and manly spirit of our higher antiquity in the purity and power of the national viii peeface. laws, or the talent inherited by the thirteenth century in its eloquent, inspired poems, in order justly to appreciate legend and myth, which in them had merely struck root once more. but our inquiry ought to have the benefit of this justice both in great thino^s and in small. natural science bears witness, that the smallest may be an index to the greatest; and the reason is discoverable, why in our antiquities, while the main features were effaced, petty and apparently accidental ones h

remarkably like the edda's' hrynja honom >a d heel]>ejg[ hlunnblick hallar' saem. 226''pega.v laukst hursin a hcela honum' sn. 2' eigi fellr honum j^a hurs d hcela' fornald. sog. 1, 204; and twice of the slamming of hell's door (p. 315. a shepherd boy has the lieel of his shoe carried away (d. sag. 157, as another who hastens away has his heel cut off (kinderm. 3, 75. when a shepherd mistook the order, the vault broke down, the door closed behind him with a crash, but caught him by the heel of one foot and smashed it, he was long a sufi'erer, and spent the money he had brought away on the cure of his foot (bechst. 4, 211; or, he rushes out, the door slams behind him, and both his heels are cut away (harrys 2, 14. i set some value on the recurrence of these formulas, and should like to tra

n uz erwegen, daz din der tinfcl miieze pflegen' devil. 1019 o^inn (at hann gafsc offiii) in return for his lending him victorij for ten years long, fornm. sog. 5, 250 and 10, 283; and this last account calls oddiner a devil (so in 10, 303 a' diofull me's asionu ocfins' looking like 0. that the ancient god of victory here sinks into the enemy of good, is, from the legend's point of view, quite in order. the only question is, whether the loan for ten years, and after that, the king's forfeiture to the god, were taken over from christian stories of the devil, or had their ground in heathen opinion itself. in the latter case it may liave been these heathen traditions that first suggested to christians the wild fiction of a league with the devil. it is true the norse authorities say nothing ab

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

nd panting he drags a single straw or an ear (p. 459; when the farmer laughed and asked, what s the odds whether you bring me that or nothing? he quitted the farm in dudgeon, and went to the next. from that time pros perity forsook the man who had despised him, and went over to his neighbour. the farmer who respected the busy tomte and cared for the tiniest straw, became rich, and cleanliness and order reigned in his household. many christians still believe in such home-sprites, and present them an offering every year* pay them their wage as they call it. this is done on the morn of yule, and consists of grey cloth, tobacco and a shovelful of earth, afzelius 2, 169. a piick served the monks of a mecklenburg monastery for thirty years, in kitchen, stall and elsewhere; he was thoroughly good

ority. to man has been allotted a happy mean, which raises him above the giant s intractableness and the dwarf s cunning, and betwixt the two he stands victorious. the giant both does and suffers wrong, because in his stupidity he undervalues everybody, and even falls foul of the gods; j the outcast dwarf, who does discern good and evil, lacks the right courage for free and independent action. in order of creation, the giant as the sensuous element came first, next followed the spiritual element of elvish nature, and lastly the human race restored the equilibrium. the abrupt ness of these gradations is a good deal softened down by the giants or dwarfs forming frequent alliances with men, affording clear evidence that ancient fiction does not favour steep contrasts: the very earliest giants

ntergrown with our epos (p. 372) does not in any case admit of doubt. now if these two poles of the scandinavian chaos entered into the belief of all teutonic nations, the notion of creation as a whole must have been as widely spread. it has been shewn that the old-german opinion about giants, gods, men and dwarfs closely agreed with the norse; i am now able further to produce, though in inverted order, the same strange connexion described in the edda between a giant s body and the world s creation. four documents, lying far apart in respect of time and place (and these may some day be reinforced by others) transmit to us a notable account of the creation of the first man. but, while the edda uses up the giant s gutted and dismembered frame to make a heaven and earth, here on the contrary

l objects, than affirms that those were created out of these. not one of the four compositions has any direct connexion with another, as their peculiarities prove; but that they all rest on a common foundation follows at once from the ocfco pondera, achta wendem, aht teilen/ among which the alleged correspond ences are distributed. they shew important discrepancies in the details, and a different order is followed in each. only three items go right through the first three accounts, namely, that lime (loam, earth) was taken for the flesh, dew for the* sweat, clouds for the mind. but then the mhg. and frisian texts travel much further together; both of them make bone spring out of stone, hair (locks) from grass, eyes from the sun, blood from the sea (water, none of which appear in the as. pe

among the stars, at morn the reapers spied him, how that he was sinking, and the white swan became as a white ship, and the ship as a dark drifting cloud. and out of the waters came a voice: get thee hence with thy harvest, i come to dwell with thee/ then they bade him welcome, if he would bedew their fields and meadows, and he sank down and stretched himself in his new couch. they set his bed in order, built dikes, and planted young trees around to cool his face. their fields he made fertile, their meadows green; and they danced around him, so that old men grew young for joy. 1 1 fr. thiersch in taschenbuch fur hebe und freundschaft 1809, p. 179. must not eim be the same as embach (mother-beck, fr. emma mother, conf. oim motherin- law) near dorpat, whose origin is reported as follows? whe

GRIMOIRE OF TURIEL

n the operation that i undertake under the auspices of the grand lumiriary of the night. i invoke you to this end and implore you to be favourable and hear my entreaties in the name of him who commands the spirits of the four quarters of the universal mansions: inhabit, bileth, mizabu, abinzaba. the secret grimoire invocation for tuesday (mars) come children of the red genii who have executed the order of the sovereign master of the universe upon the armies of the rash sennacherib, come and assist me in the operation that i undertake under the auspices of the third brilliant luminary of the firmament; be favourable to my entreaties in the name of adonay sabaoth. the secret grimoire invocation of wednesday (mercury: run to me with speed, come to me ye spirits of mercury who preside over the

pear to me forasmuch as thou camest in peace and quietness and hast answered me and unto my petitions, i give humble and hearty thanks unto almighty god, in whose name i called thee and thou camest. and now thou mayest depart in peace unto thy orders, and retum unto me again at what time soever i shall call thee by the secret grimoire licence to depart: thine own oath, or by thy name, or by thine order, or by thine office which is granted from the creator. and the grace of god be with thee and me and upon the whoie israel of god. amen. glory be to the father, and to the son, and to the holy ghost, as it was in the beginning, is now, and ever shall be, world without end. fiat. fiat. fiat. amen. form of a bond of spirits given by turiel, messenger of the spirits of jupiter: gloria deo in exc

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

lish a new edition of the official manual. i know that it is greatly needed and will be sincerely appreciated. years ago we issued a small, private manual for our lodges but that issue soon became exhausted and others followed. this new manual will take the place of the older ones and will, as usual, contain changes and additions designed to make it a valuable guide to the work and studies of the order. naturally such a book as this must be limited in its contents and carefully worded. i know that many benefits will come through this book to our members as well as to general readers. it should be a weekly guide to the monographs and lessons for every member, and a help to every officer of our branches throughout the north and south american jurisdiction. the many diagrams and plates have b

very member, and a help to every officer of our branches throughout the north and south american jurisdiction. the many diagrams and plates have been carefully prepared so as to make plain many points in the monographs of the various degrees. members and officers will do well to recommend the use of this manual to all members, for it will help in many ways to promote a better understanding of the order and its teachings, and bring about a better agreement in regard to the terms, rules, and regulations, and practices of all our work. therefore, through the pages of this manual, i again greet our members and the student reader and wish them every success and joy in the glorious search for light, and love. in peace profound, h. spencer lewis, f.r.c. imperator december 1, 1937 (letter of greet

er agreement in regard to the terms, rules, and regulations, and practices of all our work. therefore, through the pages of this manual, i again greet our members and the student reader and wish them every success and joy in the glorious search for light, and love. in peace profound, h. spencer lewis, f.r.c. imperator december 1, 1937 (letter of greetings from the first imperator of the worldwide order rosae crucis in this cycle[ l] what the manual contains this manual contains many helps for the members as outlined herewith: 1st. a manual of the order generally, its purposes, formation, arrangement of lodges, description of officers, their duties, etc, and the various regulations of membership. this is of unusual value to every member and officer. 2nd. the plates and diagrams used in conn

wo purposes. members will be able to refer to them in connection with the monographs which they receive for private study. explanations of the diagrams are given in the weekly monographs at the proper time. therefore, a complete explanation cannot be given in this manual in advance of the particular monograph to which each refers. 3rd. diagrams and illustrations of many of the symbols used in our order and in the ancient teachings of the rosicrucian and other mystics. 4th. a glossary of the principal terms and words used in the teachings throughout all the degrees. it is not a complete dictionary of all the terms used, for this would require a very large volume and would be unnecessary. for example, such words as "alchemy" are not included, for the definition given in any standard dictiona

espread confusion in the united states because of the popular use of the word rosicrucian by so many movements, publishers, and small research societies.a condition not permitted in other countries.makes necessary the understanding of the following facts (and we trust that every member will refer to these pages in any discussion of the authority and rights of amorc. the history of the rosicrucian order in other lands has been well covered in many books in recent years, though all are warned against giving credence to the statements made in the older editions of encyclopedias wherein it is said that the order started in germany in the eighteenth century and ended there. such a story has been copied and recopied without investigation and is without foundation. however, this fallacy is being

HAMIL THE ROSICRUCIAN SEER

as the spur to westcott concocting the golden dawn. in the extant irwin letters hockley never refers to the fratreslucis, which seems a little odd unless there are letters missing from the sequence.theevidence for his membership comes in a letter from benjamin cox to irwin on15december1885in which he laments..i was very sorry to hear of the death of bro. hockley.thereis now one member less of the order of' whatever we may think of rosicrucianism, spiritualism or the ocult, it is very clear from his letters, writings, and evidence to the london dialectical society that hockley firmly believed in what he was doing and that he was working in the rosicrucian tradition. unlike many of his contemporaries, however, he preserved his critical faculties and distinguished between true followers, char

an group, which 'may have formed the model for the golden dawn: the fratres lucis, also known either as the brotherhood of the cross of light or the orderofthe swastika.thefratres lucis had its origins in 1873 when between 31 october and 9 november count cagliostro, by means of herbert irwin and the crystal, gave to f. g. irwin the history and ritualsoftheorder. cagliostro informed irwin that the order had originated in fourteenth-century florence, from whence it spread to rome, paris, and vienna. among former members were, he claimed, vaughan, fludd, the comte de st germain, mesmer, martinez de pasquales, swedenborg, and cagliostro himself.theobjects of the order were the studyandpractice of 'natural magic, mesmerism, the science of life and death, immortality, cabala, alchemy, necromancy

world; he added that 'all members were bound to keep [their] immediate chiefs postedofall [their] movements. surprisingly, or perhaps not so, this links in with the crowned angel's comments to hockley when questioned about freemasonry; presumablythesociety in france, referred to therein, was the fratres lucis. how often,ifever, the fratreslucismet is not known.ithasallthe apperanceofbeing another order, organized by irwin and mackenzie. which existed in great detail on paper, wasintroduction21academy at marylebone to hockley.thathockley knew the worksofsibley is undoubted, copies bearing his signature are in various libraries and he is known to have copied sibley'smssfor himself, and to have received copies done by other hands. his knowledgeofsibley was enhanced by his working with denley

presence in england was given a seeming veracity by the presence in england of sigismund bacstrom with his certificate attesting. to his initiation into a rosicrucian group by the comte de chazal on 12 september 1794 in mauritius. godfrey higgins'anacalypsis(1836) was claimed as a further proof of the continuing tradition. higgins stated that he had been invited to join a templar and rosicrucian order in london. higgins was a freemason and i have no doubt that what he was referring to were themasonicknights templar and rose croix degrees.thelatter is now the 18th degree of the antient and accepted [scottish] rite of freemasonry, which in higgins' time did not exist as a coherent rite in england.therose croix degree was generally worked within knights templar encampments and was variously

ea regular attender and never gave a paper. he did, however, exhibit at one meeting the rosicrucian certificate and diary of sigismundbacstrom.phe had possibly stayed aloof from the metropolitan college because of his quarrel with and temporary dislike of k.r.h.mackenzie, who was assistant secretary-general and was probably scheming.to gain control of the sria to make it a more practical, magical order. additionally, from the evidence of talks to the college printed in therosicrucian,hockley would have found little. to stimulatehimat:their meetings. his knowledge and experience were far greater than any of his co-members.itis clear from his letterofromarch1872to f. g. irwin that he saw practical spiritualism via the crystal as the most important work to be undertaken by a true rosicrucian

HANDBOOK OF EGYPTIAN MYTHOLOGY

that hand on collective knowledge or experience. writers from various disciplines and intellectual movements have interpreted myth in different ways. myths have been seen as a disease of language, as garbled memories of historical events, as a mode of prelogical thought, as expressions of the subconscious mind, as symbolic descriptions of the natural world or symbolic statements about the social order, and as the spoken part of ritual.1 as theories to explain the whole of world mythology, these interpretations all have flaws, but each of them is applicable to some egyptian myths. in his book on the meaning and functions of myth, g. s. kirk proposed three main categories of myths.2 his first category is myths told for entertainment. this is a reminder that myths may be sacred, but they are

tom, or natural feature,5 or they may be complex myths that try to answer the questions that have always troubled humanity, such as why people die. some myths seem to acknowledge that these questions may be unanswerable but provide strategies for coping with the sorrows and contradictions of human life. examples of all these different categories of myths can be found within egyptian mythology. in order to explore this mythology, we must first look at the geography and history of ancient egypt. myth and geography egypt is a large country in the northeast corner of the continent of africa, but modern geographical terms have little relevance to how the ancient egyptians saw themselves. they had no conception of the huge size of africa. in the third millennium bce the egyptians known world ext

ans seem to have felt both uniquely blessed and uniquely vulnerable. aspects of the inundation were personified as deities (see hapy in deities, themes, and concepts, but there was no god or goddess of the nile. introduction 3 figure 1. the nile valley (black land) seen from the desert hills (red land (courtesy of geraldine pinch) the annual rising of the nile was thought of as part of the divine order of things decreed by a creator deity. this divine order was known as maat, and the creator was often identified with the god of the sun. the sun was the great provider of the light and warmth necessary for life. its rays were also powerful enough to blind or kill. from early times on, the egyptians believed that they needed a spiritual leader who could treat with the dangerous world of the g

h to blind or kill. from early times on, the egyptians believed that they needed a spiritual leader who could treat with the dangerous world of the gods on behalf of humanity. this leader was usually a king with semidivine status. in egypt, concepts that might in other cultures belong to the realm of abstract philosophy were expressed by symbols, images, and, to a lesser extent, myths. the divine order envisaged by the egyptians placed their country at the center of the created world. this world was still surrounded by the primeval waters (the nun) from which the creator had originally emerged. the ultimate source of the nile and the inundation was believed to be in the nun. foreign lands and the deserts that bordered the nile valley were said to belong to the realm of chaos (isfet, the fo

eir country at the center of the created world. this world was still surrounded by the primeval waters (the nun) from which the creator had originally emerged. the ultimate source of the nile and the inundation was believed to be in the nun. foreign lands and the deserts that bordered the nile valley were said to belong to the realm of chaos (isfet, the force that constantly threatened the divine order. there was a tradition that the creator and the numerous gods and goddesses whom he/she had created originally lived in egypt itself. at the beginning of history they withdrew up into the heavens or down under the earth, though their spirits might be persuaded to reside in shrines built for them by the king. the egyptians believed that some supernatural beings could still be encountered in t

HEAVEN HELL

this long space of time, and it must be said at once that the materials for such a work are not forthcoming. all that can be done is to collect from the copies that have come down to us of the books which relate to the state and condition of the dead, and to the abode of departed spirits, the beliefs which are enunciated or referred to therein, and, taking them so far as possible in chronological order, to piece them together and then make deductions and draw general conclusions from them. we must always remember that the texts of the various books of the dead are far older than the illustrations found in the later recensions of them which are now in our hands, and that such illustrations, in matters of detail at least, reflect the opinions of the priestly class that held religious suprema

tchesert it is more than probable that either he or his architect had in mind the rocky platform on which the great pyramids of giza stand, and it seems as if he built it on a massive rectangular base, so that it might appear conspicuous and imposing from a distance. like the earlier royal builders of pyramids, menthu-hetep built a funeral temple in connexion with his pyramid, and established an order of priests, who were to perform the services and ceremonies connected with his worship, and he allowed the ladies of his court to be buried round about it, just as did the kings of old who reigned at memphis. the great feature of menthu-hetep's monument, which has no parallel in the older pyramids in the north of egypt, is the ramp, with a double row of square columns on each side of it, whi

. his next care was to rebuild, or perhaps to repair and add to, the sanctuary p. 18 of amen, and he founded the famous college of priests of amen, whose counsels guided, both for good and for evil, the destinies of egypt for several hundreds of years. he richly endowed these priests and their god and his temple, and on many of the coffins of this brotherhood are representations of members of the order in the act of worshipping his names, and of pouring out libations before his cartouches. the priests of amen had, no doubt, good reason for worshipping amen-hetep with such devotion. it is unnecessary to describe in detail the growth of the cult of amen under the xviiith dynasty, and it will suffice to say that the history of his cult is, practically, the history of egypt for nearly one thou

rs, and coloured illustrations, produced a very decided change in the general teachings of the collection "the book of coming forth by day" in its theban form, was an illustrated guide to the kingdom of osiris, but its teachings did not satisfy the strict followers of amen-ra, and they brought into use a recension of a work in which they were able to promulgate the p. 20 particular ideas of their order as to the future state of the dead. the followers of osiris believed that the righteous dead would find their everlasting abode in the kingdom of that god, and would enjoy in a fertile land, with running streams, a life very like that which the well-to-do egyptian lived upon earth. the followers of amen-ra aimed at securing a place in the boat of the sun-god, i.e, the "boat of millions of ye

god of which was hetemet-baiu; also called astchetet-em-ament. click to view aat xi. click to view aat xii. p. 41 aat xiii. uart-ent-mu: its deity was the hippopotamus-god called hebt-re-f. aat xiv. the mountainous region of kher-aha, the god of which was hap, the nile. a brief examination of this list of aats, or regions, suggests that the divisions of sekhet-hetepet given in it are arranged in order from south to north, for it is well known that amentet, the first aat, was entered from the neighbourbood of thebes, and that the last-mentioned aat, i.e, kher-aha, represents a region quite click to view aat xiii. click to view aat xiv. close to heliopolis; if this be so, sekhet-aaru was probably situated at no great distance from abydos, near which was the famous "gap" in the mountains, wh

HEKAS

ough having in themselves certain intrinsic values, are being used irrespectively of the knowledge which they encode and thus are being dealt with on levels other than those operated upon by the evolving consciousness of the aspiring adept. this however does not mean that these practices don't work, merely that their function is minimised by the context. i am stating matters in this way solely in order to make practitioners conscious of their own approaches, but also with the hope that any readers of traditional descent may consider and perhaps grasp the fact that the current in itself may use many vessels to facilitate transmission, but all vessels are only of importance in their own temporal context. beyond this they are without value to the current; the methods you use may be centuries

HELENA BLAVATSKY NIGHTMARE TALES

ck haslich (which was de lassa's right name) had gone east inthe suite of a turkish pasha, and after many years' roving, in lands where he could not be traced under acloud of pseudonyms, had finally turned up in venice, and come thence to paris. delessert next turned his attention to mme. de lassa. it was more difficult to get a clue by means of which toknow her past life; but it was necessary in order to understand enough about haslich. at last, through anaccident, it became probable that mme. aimee was identical with a certain mme. schlaff, who had beenrather conspicuous among the demi-monde of buda. delessert posted off to that ancient city, and thencewent into the wilds of transylvania to mengyco. on his return, as soon as he reached the telegraph andcivilization, he telegraphed the pr

bonzes andascetics, as i had those of christian priests and european spiritualists. i could not believe in the acquisition ofpowers unknown to, and never studied by, men of science; hence i scoffed at all such ideas. the superstitiousand atrabilious buddhist, teaching us to shun the pleasures of life, to put to rout one's passions, to renderoneself insensible alike to happiness and suffering, in order to acquire such chimerical powers- seemedsupremely ridiculous in my eyes. on a day ever memorable to me- a fatal day- i made the acquaintance of a venerable and learned bonze,a japanese priest, named tamoora hideyeri. i met him at the foot of the golden kwon-on, and from thatmoment he became my best and most trusted friend. notwithstanding my great and genuine regard for him,however, wheneve

break her heart, she it was, that sweet bigsister of mine, who had made herself of her own accord the guardian angel of our ruined family. out of hergreat love for me, her younger brother, for whom she attempted to replace the professors that could no longerbe afforded, she had renounced her own happiness. she sacrificed herself and the man she loved, byindefinitely postponing their marriage, in order to help our father and chiefly myself by her undivided nightmare talesii- the mysterious visitor31 devotion. and, oh, how i loved and reverenced her, time but strengthening this earliest family affection! theywho maintain that no atheist, as such, can be a true friend, an affectionate relative, or a loyal subject, utter--whether consciously or unconsciously- the greatest calumny and lie. to

lving wheel infull motion, and suddenly he is dragged down, doubled up, and his limbs half severed, torn off, before theworkmen, unacquainted with the mechanism, can stop it. he is taken out, or what remains of him, dead,mangled, a thing of horror, an unrecognisable mass of palpitating flesh and blood! i follow the remains,wheeled as an unrecognizable heap to the hospital, hear the brutally given order that the messengers of deathshould stop on their way at the house of the widow and orphans. i follow them, and find the unconsciousfamily quietly assembled together. i see my sister, the dear and beloved, and remain indifferent at the sight, nightmare talesiv- a vision of horror36 only feeling highly interested in the coming scene. my heart, my feelings, even my personality, seem to havedisa

ur life, if you do so before the holy man has shut every entrance in youagainst intruders ever on the watch and ready to enter the open door" was the answer "the daij-dzins willhave the best of you" i interrupted him with a brutal laugh, and a still more brutally phrased enquiry about the fees i was expectedto give the yamabooshi, for his experiment with me "he needs no reward" was the reply "the order he belongs to is the richest in the world, since its adherentsneed nothing, for they are above all terrestrial and venal desires. insult him not, the good man who came tohelp you out of pure sympathy for your suffering, and to relieve you of mental agony" but i would listen to no words of reason and wisdom. the spirit of rebellion and pride had taken possessionof me, and made me disregard ev

HELENA BLAVATSKY THE KEY TO THEOSOPHY

manifest its knowledge owing to the impediments of matter. now the more these impediments are removed, in other words, the more the physical body is paralyzed, as to its own independent activity and consciousness, as in deep sleep or deep trance, or, again, in illness, the more fully can the inner self manifest on this plane. this is our explanation of those truly wonderful phenomena of a higher order, in which undeniable intelligence and knowledge are exhibited. as to the lower order of manifestations, such as physical phenomena and the platitudes and common talk of the general "spirit" to explain even the most important of the teachings we hold upon the subject would take up more space and time than can be allotted to it at present. we have no desire to interfere with the belief of the

m northern india (see h.p.b, the theosophical glossary, london, 1892 and also the glossary at the end of this file) page 22 the key to theosophy- hp blavatsky.txt q. can you give me some more detailed information upon these? a. we may divide each of the three objects into as many explanatory clauses as may be found necessary. q. then let us begin with the first. what means would you resort to, in order to promote such a feeling of brotherhood among races that are known to be of the most diversified religions, customs, beliefs, and modes of thought? a. allow me to add that which you seem unwilling to express. of course we know that with the exception of two remnants of races-the parsees and the jews-every nation is divided, not merely against all other nations, but even against itself. this

system. with this object in view, it is the duty of all theosophists to promote in every practical way, and in all countries, the spread of non-sectarian education) see remark on the use of the word aryan a couple of pages back page 24 the key to theosophy- hp blavatsky.txt q. what do the written statutes of your society advise its members to do besides this? on the physical plane, i mean? a. in order to awaken brotherly feeling among nations we have to assist in the international exchange of useful arts and products, by advice, information, and cooperation with all worthy individuals and associations (provided, however, add the statutes "that no benefit or percentage shall be taken by the society or the 'fellows' for its or their corporate services. for instance, to take a practical illu

o do with him. q. state your reasons, if you please. a. they are many, and cannot all receive attention. but here are a few. this god is called by his devotees infinite and absolute, is he not? q. i believe he is. a. then, if infinite-i.e, limitless-and especially if absolute, how can he have a form, and be a creator of anything? form implies limitation, and a beginning as well as an end; and, in order to create, a being must think and plan. how can the absolute be supposed to think-i.e, to have any relation whatever to that which is limited, finite, and conditioned? this is a philosophical, and a logical absurdity. even the hebrew cabala rejects such an idea, and therefore, makes of the one and the absolute deific principle an infinite unity called ain-soph*)ain-soph (greek: toh pan, epei

relation whatever to that which is limited, finite, and conditioned? this is a philosophical, and a logical absurdity. even the hebrew cabala rejects such an idea, and therefore, makes of the one and the absolute deific principle an infinite unity called ain-soph*)ain-soph (greek: toh pan, epeiros, the boundless or limitless, in and of nature, the non-existing that is, but that is not a being. in order to create, the creator has to become active; and as this is impossible for absoluteness, the infinite principle had to be shown becoming the cause of evolution (not creation) in an indirect way-i.e, through the emanation from itself (another absurdity, due this time to the translators of the cabala) of the sephiroth. how can the non-active eternal principle emanate or emit? the parabrahman o

HEPTAMERON

ept the principles of magical conveyances. but because the greatest power is attributed to the circles (for they are certain fortresses to defend the operators safe from the evil spirits) in the first place we will treat concerning the composition of a circle. of the circle, and the composition thereof. the form of circles is not alwaies one and the same; but useth to be changed, according to the order of the spirits that are to be called, their places, times, daies and hours. for in making a circle, it ought to be considered in what time of the year, what day, and what hour, that you make the circle; what spirits you would call, to what star and region they do belong, and what functions they have. therefore let there be made three circles of the latitude of nine foot, and let them be dist

he middle of the circle; to wit, towards the east let there be written alpha, and towards the west let there be written omega; and let a cross divide the middle of the circle. when the circle is thus finished, according to the rule now before written, you shall proceed. of the names of the hours, and the angels ruling them. it is also to be known, that the angels do rule the hours in a successive order, according to the course of the heavens, and planets unto which they are subject; so that that spirit which governeth the day, ruleth also the first hour of the day; the second from this governeth the second hour; the third; the third hour, and so consequentkly: and when seven planets and hours have made their revolution, it returneth again to the first which ruleth the day. therefore we sha

will not yield themselves obedient, neither to the conjuration assigned to the day, nor to the prayers before made, then use the conjurations and exorcismes following. an exorcisme of the spirits of the air. nos facti ad imaginem dei& ejus facti voluntate, per potentissimum& corroboratum nomen dei el, forte& admirabile vos exorcizamus (here he shall name the spirits he would have appear, of what order soever they be& imperamus per eum qui dixit& factum est& per omnia nomina dei& per nomen adonay, el, elohim, elohe, zebaoth, elion, escerchie, jah, tetragrammaton, sadai, dominus deus, excelsus, exorcizamus vos, atque potenter imperamus, ut appareatis statim nobis hic juxta circulum in pulchra forma, videlicet humana& sine deformitate& tortuositate aliqua. venite vos omnes tales, quia vobis

HINE PHIL ASPECTS OF EVOCATION

ith various approaches to the evocation of spirits, beginning with the lesser key of solomon the king. some observations on our results with the entities of the lesser key of solomon are enclosed. during this project, i found my interests returning to a recurrent obsession- the entities of the cthulhu mythos. the final essay, evoking yog-sothoth (originally written for the journal of the esoteric order of dagon) is an attempt to pull together a 6 theoretical model relating to mythos entities, earth lights, and other factors. at the time of writing this, i was very much into creating .theoretical models. prior to embarking on practical projects. in a way, i was prompted to .specialise. in methods of evocation by virtue of the fact that at the time, i hadn.t encountered much in the way of us

vitae, an obituary. to this was added a .book of blunders- every mistake or embarrassing moment that could be dredged up, cuttings from school reports, photographs and letters which brought back painful memories. choice extracts from this catalogue were read onto tapes, and the tapes scrambled together to form cut-up sequences. a deliberate attempt at psychic surgery this- smashing the vessel in order to remould it. 8 then on to the mundane arrangements. seclusion from others, as of old, a necessity- that one.s demons do not trouble the unwary visitor, and more practically, that one is not chanced upon, mistaken for a psychotic, and incarcerated. as for food, i decided to rely on simple nutritious fare, sustaining and easy to prepare, with a stack of pot noodles as chemical aids. drugs? w

sis of your servitor, then the statement can be rendered into a sigil, or glyph. 3. what symbols are appropriate to the servitor.s task? there is a wealth of magical& mythic symbols which you can draw upon when creating a servitor, which can be used to represent different qualities, abilities and attributes. there is also the symbolism of colour, smell, sound& other sensory media to draw upon. in order to refine the .program. which forms the basis for your servitor further, you could embellish the sigil by adding other symbols. 4. is there a time factor to consider? here, you should consider the duration of the servitor.s operation. in other words, do you want the servitor to be .working. continuously, or only at specific periods? here, you may wish to take into account phases of the moon

after all, what.s worse, being talked about- or not being talked about? those magicians who leap to the defensive of their parent organisation every time someone drops a snide remark about them being paranoid would do well to remember this, and count themselves bloody lucky that people bother to think about them at all! i do remember, whilst being a member of a certain large international magical order, some guy approaching me and hesitantly asking .is it true that to join the. you have to be able to visualise an object so that other people can see it too. naturally i said nothing to deny or confirm this. of course, this is the sort of rumour one likes to hear about one.s organisation. but if you want people to think this sort of thing, you also have to be prepared to accept the people who

postulate that the lk spirits tended to a certain degree of conservatism over the parameters within which they could he cal led forth. the visions that they imparted to us concerning the optimum environment for conjuration definitely belonged to the .baroque. school of magic- cellars, clouds of incense, lots of paraphernalia etc. 27 evoking yog-sothoth introduction one of the aims of the esoteric order of dagon is to develop effective magical techniques with which to interact with the great old ones. as a member of the pylon of yog-sothoth lodge, i have become increasingly interested in the possibility of ritually evoking this entity as a tangible phenomena. the aim of this article is to expound a possible methodology by which entities such as yog-sothoth can be contacted, drawing together

HINE P OVEN READY CHAOS

e carroll and ray sherwin, though there were others lurking in the background, such as the stoke newington sorcerors (sns) who later became entwined with the first stirrings of the punk movement. some of pete carroll s early writings on chaos was published in the new equinox, published by ray sherwin, in which the first adverts proclaiming the advent of the illuminates of thanateros (iot) magical order appeared. interestingly enough, there is no mention of the term chaos in the earliest versions of iot material. ray sherwin s morton press then issued pete carroll s liber null, and sherwin s own the book of results, which expounded the very practical method of sigilisation as 9 oven-ready chaos developed by austin osman spare, which has become one of the core techniques associated with chao

khill which was marketed as a chaos manual although the book itself made little reference to chaos magic. none of these releases were received very favourably by the other chaos factions and this third wave of chaos development further rang to the sound of voices raised in acrimony, slanging matches in print, and behind-the-scenes bickering. by late 87 one of the weirder chaos groups, the lincoln order of neuromancers (l.o.o.n) had announced the death of chaos magic, asserting in their freely-circulated chainbook 13 oven-ready chaos apikorsus, that: chaos magic is already dead, and the only debate is between the vultures over who gets the biggest bones. this assertion was also made by stephen sennitt, the editor of nox magazine. in retrospect, it seems less that chaos magic died, and more

which blew up around it for many years had become boring- it had hit the point where constructive criticism had degenerated into a mere slanging match. perhaps some chaos magicians shook themselves and wondered, after all, what all the fuss had been about. by this time, pete carroll had begun to reformat the iot into the pact, setting up temples in the uk, usa, and europe. the iot is seen as the order for serious chaos magicians in the same way that the oto exists for serious thelemites. at the time of writing, the iot pact has temples active in the uk, europe and america and, despite the apparent hierarchical structure outlined in pete carroll s latest book liber khaos/ the psychonomnicon, there appears to be much scope for new growths and experimentation within its loose structure. havi

als, demons, angels, goddesses, gods, etc. the task of the magician or shaman is to develop (or inherit) a route map of the otherworld- to know the short-cuts, and make a few friends (or contact relatives) over there. having done this, they have to interact with these spirits in a given way, to get them to execute your will. so clergymen pray, shamans stuff sacred mushrooms into their orifices in order to meet their ancestors, whilst demonologists threaten entities into submission by thundering out bits of the old testament. by the eighteenth century, and the rise of science, the idea of animal magnetism arose in the west, being the first manifestation of the energy model of magick. this model places emphasis on the presence of subtle energies which can be manipulated via a number of techn

of the basic axioms of magical philosophy is that morality grows from within, once you have begun to know the difference between what you have learned to believe, and what you will to believe. some excellent pointers towards the process of deconditioning can be found in: liber null by pete carroll, magick by aleister crowley, and tantra magick, the collected grade papers of the east-west tantrik order, amookos. 10. keeping a diary despite the glamour of chaos magic as being spontaenous, do-what-you-like, smash-the-sephiroth and loose your demons git ard magic, it s generally considered that keeping a diary of experiences& magical experiments is essential. a magical record charters your progress, failures, experiments and insights. if after a brain-crunching ritual, you have a flash of ill

HOMSI

laurie taylor chaos- james gleick ssotbme- ramsay dukes azoetia- andrew d. chumbley stealing the fire from heaven- stephen mace by the same author: prime chaos available from chaos international publications bm sorcery, london wc1n 3xx, uk. price $20 including post& why and waste hundreds of dollars on on bogus 'astral' initiations and ridiculously overpriced correspondence courses? the hermetic order of the morning star presently doing business as the esoteric order of the golden dawn, originally known as the eternal golden dawn (then the hermetic order of the golden dawn international, has for years been milking vast sums of money from innocent individuals from remote areas who were seeking traditional initiation in the golden dawn. what many of these individuals actually received (some

ials. the overwhelming bulk of the materials, i.e, initiations, knowledge lectures, golden dawn papers and rituals circulated among members of specific grades, flying rolls, diagrams such as the garden of eden before and after the fall, and other similar documents, consist of materials prepared by s.l.m. macgregor mathers, w. wynn westcott, florence farr and other members of the original hermetic order of the golden dawn founded by mssrs. westcott, woodman, and mathers in london in 1888. these materials passed into the public domain, if they ever were protected, approximately 100 years ago. in support thereof, i mention that a lawsuit brought by s.l.m. mathers in the second decade of the 20th-century against aleister crowley for publishing substantially these same materials in various volu

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

gilbert ibe 1llebemist of tbe golden 'dawn (lhe tetters of the1ivd (1.11. l1jton to 1.t.gardner and tithers 1886-19 6 edited with an introduction by ellie howe the aquarian press wellingborough, northamptonshire contents introduction the letters index ofpersons page 9 19 iii facsimile of letter 7 (see page 28 ff) introduction the revd william alexander ayton and his wife both joined the hermetic order of the golden dawn (hereafter, the g.d) in july 1888, about four months after dr william wynn westcott, a london coroner, founded the order. ayton was, in fact, westcott's twentieth recruit. w. b. yeats, who first encountered him not long after he himself became a member of the order in march 1890, described him (although without identifying him by name) in his autobiographical the trembling

lished his occult world. sixty years later a. e. waite recalled its 'remarkable account of strange phenomena and yet stranger claims 'i remember very well the strange crew that filled sinnett's drawing room at theosophical gatherings' he continued 'the astrologers, the mesmerists, the readers of hands, and a few, very few only, of the motley spiritualist groups" when westcott founded the hermetic order of the golden dawn in 1888 he intended it to be a secret and highly-exclusive alternative to the theosophical society; in fact a school of occultism based on the western hermetic-qabalistic tradition, and hence without any hindu or buddhist elements. the theosophical society was open to all who wished to join it, but the door that led to the g.d. was closely guarded. the majority of the earl

y would provide a better guide to the territory that interested him. in 19 2 he claimed to possess a library of over 10,000 books on alchemy and occultism, including 'a fine set of the works of thomas taylor, the platonist. he found his way to the g.d. in 1894 but resigned from the isis urania temple in london in the autumn of 1897 after a spectacular row with macgregor mathers, a co-chief of the order with dr westcott. i have described his brief but by no means uneventful career in the g.d. at some length in themagicians of the golden dawn, and need say no more here. when he broke with the g.d. gardner remained on friendly terms with dr westcott, who had been obliged to retire into the background, but for different reasons, some months earlier (see p. 86 below. however, the .1 mabel colli

1960 when i commenced the research for urania's children: the strange world of theastrologers; which was eventually published in 1967. in the course of investigating the extraordinary expansion of interest in astrology that began in great britain during the 1890s i discovered a. e. waite's shadows of life and thought (1938, and read his tantalizingly obscure account of the origins of the hermetic order of the golden dawn and his own experiences in the order. bewildered by waite's obfuscations i decided to try to solve 'the mystery of the g.d' and the magicians of the golden dawn: a documentary history of a magical order, 1887-1923 appeared in 1972 (to be reissued by the aquarian press. when i began to work on the g.d. problem in 1970 there was only one possible point of departure, namely f

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

HP LOVECRAFT A DARK LORE

er beginning tomorrow, at which every effort will be made to induce johansen to speak more freely than he has done hitherto. this was all, together with the picture of the hellish image; but what a train of ideas it started in my mind! here were new treasuries of data on the cthulhu cult, and evidence that it had strange interests at sea as well as on land. what motive prompted the hybrid crew to order back the emma as they sailed about with their hideous idol? what was the unknown island on which six of the emma's crew had died, and about which the mate johansen was so secretive? what had the vice-admiralty's investigation brought out, and what was known of the noxious cult in dunedin? and most marvellous of all, what deep and more than natural linkage of dates was this which gave a malig

nt. a sad-faced woman in black answered my summons, and i was stung th disappointment when she told me in halting english that gustaf johansen was no more. he had not long survived his return, said his wife, for the doings sea in 1925 had broken him. he had told her no more than he told the public, but had left a long manuscript- of "technical matters" as he said- written in english, evidently in order to guard her from the peril of casual perusal. during a walk rough a narrow lane near the gothenburg dock, a bundle of papers falling from an attic window had knocked him down. two lascar sailors at once helped him to his feet, but before the ambulance could reach him he was dead. physicians found no adequate cause the end, and laid it to heart trouble and a weakened constitution. i now felt

nto the tainted outside air of that poison city of madness. poor johansen's handwriting almost gave out when he wrote of this. of the six men who never reached the ship, he thinks two perished of pure fright in that accursed instant. the thing cannot be described- there is no language for such abysms of shrieking and immemorial lunacy, such eldritch contradictions of all matter, force, and cosmic order. a mountain walked or stumbled. god! what wonder that across the earth a great architect went mad, and poor wilcox raved with fever in that telepathic instant? the thing of the idols, the green, sticky spawn of the stars, had awaked to claim his own. the stars were right again, and what an age-old cult had failed to do by design, a band of innocent sailors had done by accident. after viginti

s been feared because of old whateley's reputation for black magic, and the unexplained death by violence of mrs whateley when lavinia was twelve years old had not helped to make the place popular. isolated among strange influences, lavinia was fond of wild and grandiose day-dreams and singular occupations; nor was her leisure much taken up by household cares in a home from which all standards of order and cleanliness had long since disappeared. there was a hideous screaming which echoed above even the hill noises and the dogs' barking on the night wilbur was born, but no known doctor or midwife presided at his coming. neighbours knew nothing of him till a week afterward, when old wateley drove his sleigh through the snow into dunwich village and discoursed incoherently to the group of lou

r rooms had always been sufficient for himself and his daughter. there must have been prodigious reserves of strength in the old man to enable him to accomplish so much hard labour; and though he still babbled dementedly at times, his carpentry seemed to show the effects of sound calculation. it had already begun as soon as wilbur was born, when one of the many tool sheds had been put suddenly in order, clapboarded, and fitted with a stout fresh lock. now, in restoring the abandoned upper storey of the house, he was a no less thorough craftsman. his mania showed itself only in his tight boarding-up of all the windows in the reclaimed section- though many declared that it was a crazy thing to bother with the reclamation at all. less inexplicable was his fitting up of another downstairs room

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

continent was once temperate and even tropical, with a teeming vegetable and animal life of which the lichens, marine fauna, arachnida, and penguins of the northern edge are the only survivals, is a matter of common information; and we hoped to expand that information in variety, accuracy, and detail. when a simple boring revealed fossiliferous signs, we would enlarge the aperture by blasting, in order to get specimens of suitable size and condition. our borings, of varying depth according to the promise held out by the upper soil or rock, were to be confined to exposed, or nearly exposed, land surfaces- these inevitably being slopes and ridges because of the mile or two-mile thickness of solid ice overlying the lower levels. we could not afford to waste drilling the depth of any considera

aks that loomed up at a tantalizing distance from the camp. most of the rocks glimpsed were apparently jurassic and comanchian sandstones and permian and triassic schists, with now and then a glossy black outcropping suggesting a hard and slaty coal. this rather discouraged lake, whose plans all hinged on unearthing specimens more than five hundred million years older. it was clear to him that in order to recover the archaean slate vein in which he had found the odd markings, he would have to make a long sledge trip from these foothills to the steep slopes of the gigantic mountains themselves. he had resolved, nevertheless, to do some local boring as part of the expedition s general program; hence he set up the drill and put five men to work with it while the rest finished settling the cam

the intact specimens with renewed interest. the ceaseless antarctic sun had begun to limber up their tissues a trifle, so that the head points and tubes of two or three showed signs of unfolding; but lake did not believe there was any danger of immediate decomposition in the almost subzero air. he did, however, move all the undissected specimens close together and throw a spare tent over them in order to keep off the direct solar rays. that would also help to keep their possible scent away from the dogs, whose hostile unrest was really becoming a problem, even at their substantial distance and behind the higher and higher snow walls which an increased quota of the men were hastening to raise around their quarters. he had to weight down the corners of the tent cloth with heavy blocks of sn

rable to change, and calculated to retard the usual climatic processes of rock disintegration. but it was the mountainside tangle of regular cubes, ramparts, and cave mouths which fascinated and disturbed us most. i studied them with a field glass and took aerial photographs while danforth drove; and at times i relieved him at the controls- though my aviation knowledge was purely an amateur s- in order to let him use the binoculars. we could easily see that much of the material of the things was a lightish archaean quartzite, unlike any formation visible over broad areas of the general surface; and that their regularity was extreme and uncanny to an extent which poor lake had scarcely hinted. as he had said, their edges were crumbled and rounded from untold aeons of savage weathering; but

iveness we could not escape, and gave us a touch of terrible subconscious certainty concerning the primal entities which had reared and dwelt in this unhallowed place. nevertheless, our scientific and adventurous souls were not wholly dead, and we mechanically carried out our program of chipping specimens from all the different rock types represented in the masonry. we wished a rather full set in order to draw better conclusions regarding the age of the place. nothing in the great outer walls seemed to date from later than the jurassic and comanchian periods, nor was any piece of stone in the entire place of a greater recency than the pliocene age. in stark certainty, we were wandering amidst a death which had reigned at least five hundred thousand years, and in all probability even longer

HP LOVECRAFT BEYOND THE WALL OF SLEEP

upward of fifteen minutes, babbling in his backwoods dialect of green edifices of light, oceans of space, strange music, and shadowy mountains and valleys. but most of all did he dwell upon some mysterious blazing entity that shook and laughed and mocked at him. this vast, vague personality seemed to have done him a terrible wrong, and to kill it in triumphant revenge was his paramount desire. in order to reach it, he said, he would soar through abysses of emptiness, burning every obstacle that stood in his way. thus ran his discourse, until with the greatest suddenness he ceased. the fire of madness died from his eyes, and in dull wonder he looked at his questioners and asked why he was bound. dr. barnard unbuckled the leather harness and did not restore it till night, when he succeeded i

n my direction and the eyes fell open, causing me to stare in blank amazement at what i beheld. the man who had been joe slater, the catskill decadent, was gazing at me with a pair of luminous, expanding eyes whose blue seemed subtly to have deepened. neither mania nor degeneracy was `visible in that gaze, and i felt beyond a doubt that i was viewing a face behind which lay an active mind of high order. at this juncture my brain became aware of a steady external influence operating upon it. i closed my eyes to concentrate my thoughts more profoundly and was rewarded by the positive knowledge that my long-sought mental message had come at last. each transmitted idea formed rapidly in my mind, and though no actual language was employed, my habitual association of conception and expression wa

HP LOVECRAFT CELEPHAIS

vellous city of celephais and its galleys that sail to serannian in the sky, meanwhile seeing many wonders and once barely escaping from the high-priest not to be described, which wears a yellow silken mask over its face and dwells all alone in a prehistoric stone monastery in the cold desert plateau of leng. in time he grew so impatient of the bleak intervals of day that he began buying drugs in order to increase his periods of sleep. hasheesh helped a great deal, and once sent him to a part of space where form does not exist, but where glowing gases study the secrets of existence. and a violet-coloured gas told him that this part of space was outside what he had called infinity. the gas had not heard of planets and organisms before, but identified kuranes merely as one from the infinity

HP LOVECRAFT COOL AIR

d like a vault of a sepulchred pharaoh in the valley of kings. at the same time his demands for cold air increased, and with my aid he amplified the ammonia piping of his room and modified the pumps and feed of his refrigerating machine till he could keep the temperature as low as 34 degrees or 40 degrees, and finally even 28 degrees; the bathroom and laboratory, of course, being less chilled, in order that water might not freeze, and that chemical processes might not be impeded. the tenant adjoining him complained of the icy air from around the connecting door, so i helped him fit heavy hangings to obviate the difficulty. a kind of growing horror, of outre and morbid cast, seemed to possess him. he talked of death incessantly, but laughed hollowly when such things as burial or funeral arr

idity of the apartment was now sensibly diminishing, and at about 5 a.m. the doctor retired to the bathroom, commanding me to keep him supplied with all the ice i could obtain at all-night drug stores and cafeterias. as i would return from my sometimes discouraging trips and lay my spoils before the closed bathroom door, i could hear a restless splashing within, and a thick voice croaking out the order for "more--more" at length a warm day broke, and the shops opened one by one. i asked esteban either to help with the ice-fetching whilst i obtained the pump piston, or to order the piston while i continued with the ice; but instructed by his mother, he absolutely refused. finally i hired a seedy-looking loafer whom i encountered on the corner of eighth avenue to keep the patient supplied wi

HP LOVECRAFT HERBERT WEST REANIMATOR

time- a horror known to me alone now that herbert west has disappeared. west and i were doing post-graduate work in summer classes at the medical school of miskatonic university, and my friend had attained a wide notoriety because of his experiments leading toward the revivification of the dead. after the scientific slaughter of uncounted small animals the freakish work had ostensibly stopped by order of our sceptical dean, dr. allan halsey; though west had continued to perform certain secret tests in his dingy boarding-house room, and had on one terrible and unforgettable occasion taken a human body from its grave in the potter s field to a deserted farmhouse beyond meadow hill. i was with him on that odious occasion, and saw him inject into the still veins the elixir which he thought wo

outwardly we were doctors only, but beneath the surface were aims of far greater and more terrible moment- for the essence of herbert west s existence was a quest amid black and forbidden realms of the unknown, in which he hoped to uncover the secret of life and restore to perpetual animation the graveyard s cold clay. such a quest demands strange materials, among them fresh human bodies; and in order to keep supplied with these indispensable things one must live quietly and not far from a place of informal interment. west and i had met in college, and i had been the only one to sympathise with his hideous experiments. gradually i had come to be his inseparable assistant, and now that we were out of college we had to keep together. it was not easy to find a good opening for two doctors in

that dr. west was avid to serve in battle, i do not mean to imply that he was either naturally warlike or anxious for the safety of civilisation. always an ice-cold intellectual machine; slight, blond, blue-eyed, and spectacled; i think he secretly sneered at my occasional martial enthusiasms and censures of supine neutrality. there was, however, something he wanted in embattled flanders; and in order to secure it had had to assume a military exterior. what he wanted was not a thing which many persons want, but something connected with the peculiar branch of medical science which he had chosen quite clandestinely to follow, and in which he had achieved amazing and occasionally hideous results. it was, in fact, nothing more or less than an abundant supply of freshly killed men in every sta

rfect a solution which, injected into the veins of the newly deceased, would restore life; a labour demanding an abundance of fresh corpses and therefore involving the most unnatural actions. still more shocking were the products of some of the experiments- grisly masses of flesh that had been dead, but that west waked to a blind, brainless, nauseous ammation. these were the usual results, for in order to reawaken the mind it was necessary to have specimens so absolutely fresh that no decay could possibly affect the delicate brain-cells. this need for very fresh corpses had been west s moral undoing. they were hard to get, and one awful day he had secured his specimen while it was still alive and vigorous. a struggle, a needle, and a powerful alkaloid had transformed it to a very fresh cor

HP LOVECRAFT HISTORY OF THE NECRONOMICON

ginal title was al azif- azif (cf. henley's notes to vathek) being the name applied to those strange night noises (of insects) which the arabs attribute to the howling of daemons. alhazred died- or disappeared- under terrible circumstances in the year 738. in 950 al azif was translated into greek by the byzantine theodorus philetas under the title necronomicon& a century later it was burnt at the order of michael, patriarch of constantinople. it was translated into latin by olaus in 1228, but placed on the index expurgatorius by pope gregory ix in 1232 [note that this does not appear in the final version of the essay. the explanation is that the index did not exist at this time, as further research must have revealed to lovecraft] the original arabic was lost before olaus' time& the last k

be found in the story the nameless city, published in the first issue of fanciful tales, and written by the author of this outline] he was only an indifferent moslem, worshipping unknown entities whom he called yog- sothoth and cthulhu (9) note already how lovecraft skirts the fine line between campy parody and seriousness. in lovecraft at last, conover writes that lovecraft wrote the history in order to allow people with any understanding of arab studies to see through the mock scholarship. note also the inconsistencies here with the description of al-hazred in the simon necronomicon. al-hazred there supposedly witnessed the horrible rituals at masshu, a mythical island at the mouth of the euphrates upon which utnapishtim, the babylonian noah, supposedly still resides today. whereas love

rning of a certain salem man's library in 1692 (13) again, simon claims to have translated a greek edition. kkc an english translation made by dr. dee was never printed, and exists only in fragments recovered from the original manuscript (14) an internal lovecraft inconsistency. in his short story "the dunwich horror, the old wizard called whately utilizes a dee translation of the necronomicon in order to produce children for yog-sothoth. a complete listing of john dee's books reveals none titled necronomicon. kkc this is not an inconsistency, as old wizard whateley uses an incomplete manuscript of the dee translation. wilbur whateley, yog-sothoth's son, requires the complete edition housed in the miskatonic university library to fill in the gaps in the fragmentary dee version. of the lati

HP LOVECRAFT THE BEAST IN THE CAVE

soft approaching steps on the rocky floor of the cavern. was my deliverance about to be accomplished so soon? had, then, all my horrible apprehensions been for naught, and was the guide, having marked my unwarranted absence from the party, following my course and seeking me out in this limestone labyrinth? whilst these joyful queries arose in my brain, i was on the point of renewing my cries, in order that my discovery might come the sooner, when in an instant my delight was turned to horror as i listened; for my ever acute ear, now sharpened in even greater degree by the complete silence of the cave, bore to my benumbed understanding the unexpected and dreadful knowledge that these footfalls were not like those of any mortal man. in the unearthly stillness of this subterranean region, th

lief which rushed over me, i reeled back against the wall. the breathing continued, in heavy, gasping inhalation. and expirations, whence i realised that i had no more than wounded the creature. and now all desire to examine the thing ceased. at last something allied to groundless, superstitious fear had entered my brain, and i did not approach the body, nor did i continue to cast stones at it in order to complete the extinction of its life. instead, i ran at full speed in what was, as nearly as i could estimate in my frenzied condition, the direction from which i had come. suddenly i heard a sound or rather, a regular succession of sounds. in another instant they had resolved themselves into a series of sharp, metallic clicks. this time there was no doubt. it was the guide. and then i sho

HP LOVECRAFT THE CALL OF CTHULHU

r, beginning tomorrow, at which every effort will be made to induce johansen to speak more freely than he has done hitherto. this was all, together with the picture of the hellish image; but what a train of ideas it started in my mind! here were new treasuries of data on the cthulhu cult, and evidence that it had strange interests at sea as well as on land. what motive prompted the hybrid crew to order back the emma as they sailed about with their hideous idol? what was the unknown island on which six of the emma's crew had died, and about which the mate johansen was so secretive? what had the vice-admiralty's investigation brought out, and what was known of the noxious cult in dunedin? and most marvellous of all, what deep and more than natural linkage of dates was this which gave a malig

-faced woman in black answered my summons, and i was stung with disappointment when she told me in halting english that gustaf johansen was no more. he had not long survived his return, said his wife, for the doings at sea in 1925 had broken him. he had told her no more than he had told the public, but had left a long manuscript- of 'technical matters' as he said- written in english, evidently in order to safeguard her from the peril of casual perusal. during a walk through a narrow lane near the gothenburg dock, a bundle of papers falling from an attic window had knocked him down. two lascar sailors at once helped him to his feet, but before the ambulance could reach him he was dead. physicians found no adequate cause for the end, and laid it to heart trouble and a weakened constitution

nto the tainted outside air of that poison city of madness. poor johansen's handwriting almost gave out when he wrote of this. of the six men who never reached the ship, he thinks two perished of pure fright in that accursed instant. the thing cannot be described- there is no language for such abysms of shrieking and immemorial lunacy, such eldritch contradictions of all matter, force, and cosmic order. a mountain walked or stumbled. god! what wonder that across the earth a great architect went mad, and poor wilcox raved with fever in that telepathic instant? the thing of the idols, the green, sticky spawn of the stars, had awaked to claim his own. the stars were right again, and what an age-old cult had failed to do by designs, a band of innocent sailors had done by accident. after vigint

HP LOVECRAFT THE LURKING FEAR

ht on tempest mountain. my mind turned to that odd question which had kept recurring ever since the nightmare thing had happened; and again i wondered why the demon, approaching the three watchers either from the window or the interior, had begun with the men on each side and left the middle man till the last, when the titan fireball had scared it away. why had it not taken its victims in natural order, with myself second, from whichever direction it had approached? with what manner of far-reaching tentacles did it prey? or did it know that i was the leader, and saved me for a fate worse than that of my companions? in the midst of these reflections, as if dramatically arranged to intensify them, there fell nearby a terrific bolt of lightning followed by the sound of sliding earth. at the s

rial being, but a wolf-fanged ghost that rode the midnight lightning. and i believed, because of the masses of local tradition i had unearthed in search with arthur munroe, that the ghost was that of jan martense, who died in 1762. this is why i was digging idiotically in his grave. the martense mansion was built in 1670 by gent martense, a wealthy new-amsterdam merchant who disliked the changing order under british rule, and had constructed this magnificent domicile on a remote woodland summit whose untrodden solitude and unusual scenery pleased him. the only substantial disappointment encountered in this site was that which concerned the prevalence of violent thunderstorms in summer. when selecting the hill and building his mansion, mynheer martense had laid these frequent natural outbur

HP LOVECRAFT THE NAMELESS CITY

n the virgin rock those primal shrines at which they had never ceased to worship. now that the light was better i studied the pictures more closely and, remembering that the strange reptiles must represent the unknown men, pondered upon the customs of the nameless city. many things were peculiar and inexplicable. the civilization, which included a written alphabet, had seemingly risen to a higher order than those immeasurably later civilizations of egypt and chaldaea, yet there were curious omissions. i could, for example, find no pictures to represent deaths or funeral customs, save such as were related to wars, violence, and plagues; and i wondered at the reticence shown concerning natural death. it was as though an ideal of immortality had been fostered as a cheering illusion. still nea

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

pular one among the intelligent people of the region. her own attitude toward shadowed innsmouth- which she never seen- was one of disgust at a community slipping far down the cultural scale, and she assured me that the rumours of devil-worship were partly justified by a peculiar secret cult which had gained force there and engulfed all the orthodox churches. it was called, she said 'the esoteric order of dagon, and was undoubtedly a debased, quasi-pagan thing imported from the east a century before, at a time when the innsmouth fisheries seemed to be going barren. its persistence among a simple people was quite natural in view of the sudden and permanent return of abundantly fine fishing, and it soon came to be the greatest influence in the town, replacing freemasonry altogether and takin

bus had come to a sort of open concourse or radial point with churches on two sides and the bedraggled remains of a circular green in the centre, and i was looking at a large pillared hall on the righthand junction ahead. the structure's once white paint was now gray and peeling and the black and gold sign on the pediment was so faded that i could only with difficulty make out the words "esoteric order of dagon. this, then was the former masonic hall now given over to a degraded cult. as i strained to decipher this inscription my notice was distracted by the raucous tones of a cracked bell across the street, and i quickly turned to look out the window on my side of the coach. the sound came from a squat stone church of manifestly later date than most of the houses, built in a clumsy gothic

maddening because analysis could not shew a single nightmarish quality in it. it was a living object- the first except the driver that i had seen since entering the compact part of the town- and had i been in a steadier mood i would have found nothing whatever of terror in it. clearly, as i realised a moment later, ft was the pastor; clad in some peculiar vestments doubtless introduced since the order of dagon had modified the ritual of the local churches. the thing which had probably caught my first subconscious glance and supplied the touch of bizarre horror was the tall tiara he wore; an almost exact duplicate of the one miss tilton had shown me the previous evening. this, acting on my imagination, had supplied namelessly sinister qualities to the indeterminate face and robed, shamblin

ould be well not to make oneself too conspicuous in such neighbourhoods- especially north of the river since the people were sullen and hostile. some strangers had even disappeared. certain spots were almost forbidden territory, as he had learned at considerable cost. one must not, for example, linger much around the marsh refinery, or around any of the still used churches, or around the pillared order of dagon hall at new church green. those churches were very odd- all violently disavowed by their respective denominations elsewhere, and apparently using the queerest kind of ceremonials and clerical vestments. their creeds were heterodox and mysterious, involving hints of certain marvelous transformations leading to bodily immorality- of a sort- on this earth. the youth's own pastor- dr. w

look at two fine but ruinous old churches at main and church streets, i hastened out of that vile waterfront slum. my next logical goal was new church green, but somehow or other i could not bear to repass the church in whose basement i had glimpsed the inexplicably frightening form of that strangely diademmed priest or pastor. besides, the grocery youth had told me that churches, as well as the order of dagon hall, were not advisable neighbourhoods for strangers. accordingly i. kept north along main to martin, then turning inland, crossing federal street safely north of the green, and entering the decayed patrician neighbourhood of northern broad, washington, lafayette, and adams streets. though these stately old avenues. were ill-surfaced and unkempt, their elmshaded dignity had not ent

HP LOVECRAFT THE STREET

and repeated, and many looked forward in dread to the fourth day of july, about which the strange writings hinted much; yet could nothing be found to place the guilt. none could tell just whose arrest might cut off the damnable plotting at its source. many times came bands of blue-coated police to search the shaky houses, though at last they ceased to come; for they too had grown tired of law and order, and had abandoned all the city to its fate. then men in olive-drab came, bearing muskets, till it seemed as if in its sad sleep the street must have some haunting dreams of those other days, when musketbearing men in conical hats walked along it from the woodland spring to the cluster of houses by the beach. yet could no act be performed to check the impending cataclysm, for the swart, sini

HP LOVECRAFT THE TERRIBLE OLD MAN

the poor old gentleman, whilst mr. czanek waited for them and their presumable metallic burden with a covered motor-car in ship street, by the gate in the tall rear wall of their host s grounds. desire to avoid needless explanations in case of unexpected police intrusions prompted these plans for a quiet and unostentatious departure. as prearranged, the three adventurers started out separately in order to prevent any evil-minded suspicions afterward. messrs. ricci and silva met in water street by the old man s front gate, and although they did not like the way the moon shone down upon the painted stones through the budding branches of the gnarled trees, they had more important things to think about than mere idle superstition. they feared it might be unpleasant work making the terrible old

HP LOVECRAFT THE UNNAMABLE

rparts. it argued a capability of believing in phenomena beyond all normal notions; for if a dead man can transmit his visible or tangible image half across the world, or down the stretch of the centuries, how can it be absurd to suppose that deserted houses are full of queer sentient things, or that old graveyards teem with the terrible, unbodied intelligence of generations? and since spirit, in order to cause all the manifestations attributed to it, cannot be limited by any of the laws of matter; why is it extravagant to imagine psychically living dead things in shapes- or absences of shapes- which must for human spectators be utterly and appallingly "unnamable "common sense" in reflecting on these subjects, i assured my friend with some warmth, is merely a stupid absence of imagination

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

permanent in outline, but held transient suggestions of something remotely preceding or paralleling the human form, though half as large again as an ordinary man. it seemed to be heavily cloaked, like the shapes on the pedestals, with some neutral-coloured fabric; and carter could not detect any eye-holes through which it might gaze. probably it did not need to gaze, for it seemed to belong to an order of beings far outside the merely physical in organization and faculties. a moment later carter knew that this was so, for the shape had spoken to his mind without sound or language. and though the name it uttered was a dreaded and terrible one, randolph carter did not flinch in fear. instead, he spoke back, equally without sound or language, and made those obeisances which the hideous necron

with inexplicable light. carter felt that the ancient ones were sleeping as they had been when he first saw them, and he wondered out of what cosmic dreams his coming had aroused them. slowly there filtered into his mind the truth that this strange chanting ritual had been one of instruction, and that the companions had been chanted by the most ancient one into a new and peculiar kind of sleep in order that their dreams might open the ultimate gate to which the silver key was a passport. he knew that in the profundity of this deep sleep they were contemplating unplumbed vastnesses of utter and absolute oursideness, and that they were to accomplish that which his presence had demanded. the guide did not share this sleep, but seemed still to be giving instructions in some subtle, soundless w

ddle of lost individuality which had at first so horrified him. his intuition pieced together the fragments of revelation, and brought him closer and closer to a grasp of the secret. he understood that much of the frightful revelation would have come upon him- splitting up his ego amongst myriads of earthly counterparts inside the first gate, had not the magic of 'umr at-tawil kept it from him in order that he might use the silver key with precision for the ultimate gate's opening. anxious for clearer knowledge, he sent out waves of thought, asking more of the exact relationship between his various facets- the fragment now beyond the ultimate gate, the fragment still on the quasi-hexagonal pedestal beyond the first gate, the boy of 1883, the man of 1928, the various ancestral beings who ha

uintuple star in an unsuspected galaxy around which the alien world revolved, and of the burrowing inner horrors against which the clawed, snouted race of that world perpetually fought. it told him, too, of how the angle of his personal consciousness-plane, and the angle of his consciousness-plane regarding the space-time elements of the sought-for world, would have to be tilted simultaneously in order to restore to that world the carter-facet which had dwelt there. the presence wanted him to be sure of his symbols if he wished ever to return from the remote and alien world he had chosen, and he radiated back an impatient affirmation; confident that the silver key, which he felt was with him and which he knew had tilted both world and personal planes in throwing him back to 1883, contained

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

er. and that happened in the 1960s. it's easy enough to see how things were twisted in the unenlightened 17th century. we americans were originally puritans and any unconventional behaviour was taboo. an immoral affair may have seemed "witchy" merely because it was considered a terrible sin. we should remember that we were a bit "different" to begin with, as we left one society, the old world, in order to find a better one, the new world. obviously, people don't leave the society in which they are born unless there is some incompatibility in the first place. put enough of these "different" people together, and something is bound to happen. high-class, wellfed, well-adjusted people are not going to leave their communities. rarely will somebody make such a drastic move, uprooting himself fro

all witches are not the same. i have a good witch friend who never uses candles. she draws designs to release her powers, although drawing does nothing for me. it's simply a question of conditioning. what works for one witch may not work for another. the only thing that my friend and i have in common, as she's more of a housewife-type witch than i am, is the need to absorb everything around us in order to possess it. that goes for people as well as opportunities and situations. we both are able to get out of ourselves and use our minds independently of our bodies. i have another friend, a man who is considered a wizard. he's very psychic and can move objects by mental power alone. he uses no props at all, not even a candle. he doesn't need to, as he is a very strong type and extremely self

ar. you must attempt to do this. even if you're not successful in the beginning, eventually you will be. 4. the sexual seduction spell here is the formula for the sexual seduction spell: 1. find a piece of paper that is pretty and pleasing to you. 2. on this paper, write your whole name: first, middle and last. 3. under your name, write your lover's full name (always write your own name first, in order to maintain control. if your lover's name appears above yours, you will be dominated) 4. write down your lover's birthdate, followed by your own. 5. draw a heart around the information. 6. repeat the information, writing it directly over the original writing, three times. it will be indecipherable when you're through, and will look like plain scribbling. 7. when you have completed the writin

orce. most witches save the ashes from all of their spells in a special little box. the box, because it's been used for years, develops magical properties of its own and can be used as a lucky talisman to bring good luck. don't just take the ashes and throw them out in the trash. you must treasure these things; they're potent. 5. charmed sleep spellcasters use an enormous amount of energy, and in order to insure that the energy is restored, charmed sleep is essential. this is attained through a simple ritual. place a desert turtle under your bed. put fresh mint leaves inside your pillow-case and place a rose-tinted crystal glass filled with water next to your bed. three bright yellow daffodils are set up at your window. light three blue candles and let them flame for one hour while you're

you have the money, it will bring all the things you want to buy, so there's no point in wasting your energy thinking about the end results. start by thinking about the money. once you turn-on for money it will start coming to you. you eventually can arouse a desire for money once you learn how to trigger your emotions, but it takes practice. you must learn to project your emotional intensity in order to have it create the situation you want. the best way to do that is to begin with sex and love and build up slowly to money. sex and love are easy for most people, because they naturally cause emotional energy. when you like someone very much, when you're attracted to him, it shows. something is transmitted by the force and power of the emotion. the thing to do now is feel that way about mo

INFERNAL UNION

rings to our awareness, the timeless treasures of knowledge and strength hidden only by our previously ignorant minds. samael is according to legend, the fallen angel taught by belial .he is also known as asmodeus or ashmodei, the yezidi archangel ashamdon, and is the solar aspect of ahriman it seems, whose other name is ashmedai. he is the male serpent who possessed adam in the garden of eden in order to copulate with eve. in the christian apocalypse, and in thelema, he is the beast and the mate of babalon. in the kabbala, samael is the prince of the qlippoth, the inverse side of the tree of life and mate of lilith the queen of the qlippoth (lilith and babalon being the same. he is the infernal sun(night and fire) and she is the moon. samael is the source of all demonic energy. his title

INITIATION INTO HERMETICS

light disregard. even in the remotest times the magus has been regarded as one of the highest adepts and it might be of interest to learn that, as a matter of fact, the word magic is derived from this word. the so called sorcerers are by no means initiates but only imitators o the mysteries, who counting partly on the ignorance and partly on the credulity of the individuality or a whole nation in order to reach their selfish aims by, lies and fraud. the true magician will always despise such practices. in reality, magic is a sacred science, it is, in the very true sense the sum of all knowledge because it teaches how to know and utilize the sovereign rules. there is no difference between magic and mystic or any other conception of the name. wherever authentic initiation is at stake, one ha

rsonifying the male and female combined in one as the sign of concinnity between the male and female principle the electrical and magnetical fluids are shown in red and blue colors, electrical fluid being red, magnetical fluid blue. the head region of the female is electrical, therefore red, the region of the genitals is magnetical, consequently blue. as for the male, it happens to be in inverted order. above the hermaphrodite there is a globe as a sign of the earth sphere, above which the magician is illustrated with the four elements. above the male, there are the active elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician

hey are religiously inclined, are favorably influenced by such a point of view for, from fear of hell, they will try to be good. but as for the magician, he sees the purpose of the moral laws in ennobling the mind and the soul, for it is in an ennobled soul only that the universal powers can do their work, especially if body, mind and soul have been equally trained and developed. top home catalog order links rexresearch.com initiation into hermetics by franz bardon part i: theory part ii practice step i magic mental training 1. thought control, discipline of thoughts, subordination of thoughts step i magic psychic training 1. introspection of self-knowledge 2. making of the (black& white) mirrors of the soul step i magic physical training 1. the material or carnal body 2. mystery of breath

enough to start with seven inhalations in the morning as well as at night. increase the number of breaths gradually to one more in the morning and at night. do not hurry or exaggerate, for everything needs time. in any case, you should not proceed to the imagination of another different desire before the first chosen one has been completely accomplished. in a pupil endowed with talents of a high order, success will manifest itself, at the earliest, after seven days, all depending on the degree of imagination and aptitude. some one else will need weeks, even moths for the realization of his desires because the kind of desires will also play an important role. it is therefore desirable not to form egotistic wishes to begin with, but to confine them to the above-mentioned ones such as tranqu

d promotion of various aptitudes, development of faculties, and so on. certainly, desires having nothing to do with the personality as lottery numbers and such can never be fulfilled. magic mental training (ii) on the first step of our magical mental training, we have learned how to control and master our thoughts. now let us go on to teach you how to raise the capacity of mental concentration in order to strengthen the willpower. put some objects in front of you, say, a knife, a fork, a pencil, and a box of matches, and fix your eyes on these objects for a while. try to remember their shapes and colors exactly. then close your eyes and endeavor to imagine a certain object plastically, in exactly the same form, as it is in reality. should the object vanish from your imagination, try to rec

INTERVIEW WITH ANDREW CHUMBLEY

radition via public texts and images books, articles, and artistic forms. in this sense it may best be described as a magical projection an imaging- forth of the hidden to the seen. rf: since the cultus is a closed circle, admitting through formal invitation only, one has to ask the purpose of such an outer mask. why publish, why be seen? ac: this is a line of questioning we apply to ourselves in order to test our own rationale. in one very significant respect, the magical projection of the cultus has operated as a pharos for the curren, that is, a beacon or point of orientation for several manifestations of traditional craft. diverse streams of traditional observance, which otherwise may have passed into spirit, have met, communicated and cross- fertilised, simply because the cultus has b

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

d? anything specific you wish to say to the cauldron readers? ac: nurture irrepressible vision (interview first published in the cauldron, no. 103. february, 2002. copyright: andrew d.chumblpyruna raven press is at runa-raven/ pob 557/ smithville, texas 78957. they'll send you a catalog of their titles for a $1.00 here is chapter one of the book, which explains both its philosophy and that of the order i head in the temple of set, the order of setne khamuast. why this book came into being i've wandered between two camps all my life. one is the camp of practicing occultists, people who seek to use magic as a way of exploring and manipulating the world, but who shun logic, research, and precision. the other camp is the camp of the scholar who values precision and research, but fears to actua

agic of hermeticism has likewise survived such as the enneads of plotinus or the hermetica. these primary texts combined with the archaeological and historical records available give us an accurate picture of what these magicians did- not only in the material sense, but in terms of there social and linguistic milieus. the later material is necessary to discover how these individuals perceived the order of their worlds. magic, the art of changing the subjective universe in order to produce a proportionate change in the objective universe depending on the passion and precision of the operator, begins with a received world view (through by necessity this world view individuates with the practice of magic. for an understanding of the world view as many factors as can be handled by the reconstr

s four types of rulership: l rulership of the inner world l rulership of the outer world l royal power in the outer world l royal power in the inner world there are two types of rulership beyond this, which are docetic rulership and formatory rulership, both of which are beyond the scope of this book. these types of rulership may be engaged in simultaneously, but in general they are gained in the order listed above. they require hard work, mental reflection, and magical prowess to obtain, and are sought both in this life and the after life. let us examine each of these types of rulership, and then compare the concept of sovereignty to the right hand path concept of submission. commanding rulership of the inner world the basis of the left hand path is that humans are but machines, but may i

re- we forgive ourselves for wasted time, and learn how to make the remaining decades of our lives powerful and joyous. unlike a right hand path prophet who must imagine that he hears a voice in a burning bush, we hear our own voice explaining our lives to us. throughout mankind's history, certain men and women have obtained this level of initiation, and have been, are, and will be the true black order, who by their strivings bring new impulses to the earth while living and beyond, and thus effect the work of the prince of darkness in creating the historical conditions needed for certain qualities to come to exist in mankind such as bravery, curiosity, love, and contemplation. this order has many outward names, but only one essen tinvocation of our lord of midnight, mahazhael-deval, being

IRISH WITCHCRAFT AND DEMONOLOGY

s statement, and to supply information at present unavailable. to deal with the subject of witchcraft in general, with its psychology or with the many strange items which it included, would be out of place in a work exclusively devoted to one particular country, nor indeed could it be adequately dealt with in the space at our disposal; it is necessary, however, to say a few words on the matter in order to show by comparison how much pain and unhappiness the people of ireland escaped through the non-prevalence of this terrible cult amongst them. in the first place, to judge from the few witch-trials recorded, it may be claimed that torture as a means of extracting evidence was never used upon witches in ireland (excepting the treatment of petronilla of meath by bishop de ledrede, which seem

r sorcery advice and responses from demons. 4. in their nightly meetings they blasphemously imitated the power of the church by fulminating sentence of excommunication, with lighted candles, even against their own husbands, from the sole of their foot to the crown of their head, naming each part expressly, and then concluded by extinguishing p. 28 the candles and by crying fi! fi! fi! amen. 5. in order to arouse feelings of love or hatred, or to inflict death or disease on the bodies of the faithful, they made use of powders, unguents, ointments, and candles of fat, which were compounded as follows. they took the entrails of cocks sacrificed to demons, certain horrible worms, various unspecified herbs, dead men's nails, the hair, brains, and shreds of the cerements of boys who were buried

ewed the unfortunates mentioned above. they all immediately confessed to the charges laid against them, and even went to the length of admitting other crimes of which no mention had been made; but, according to them, dame alice was the mother and mistress of them all. upon this the bishop wrote letters on the 6th of june to the chancellor, and to the treasurer, walter de islep, requesting them to order the sheriff to attach the bodies of these people and put p. 36 them in safe keeping. but a warrant was refused, owing to the fact that william outlawe was a relation of the one and a close friend of the other; so at length the bishop obtained it through the justiciary, who also consented to deal with the case when he came to kilkenny. before his arrival the bishop summoned william outlawe to

rtunate wretch was rather the beginning than the end of persecution--that in fact numerous other suspected persons were followed up, some of whom shared her terrible fate, while to others milder p. 40 forms of punishment were meted out, no doubt in proportion to their guilt. he says "with regard to the other heretics and sorcerers who belonged to the pestilential society of robin, son of art, the order of law being pre, served, some of them were publicly burnt to death; others, confessing their crimes in the presence of all the people, in an upper garment, are marked back and front with a cross after they had abjured their heresy, as is the custom; others were solemnly whipped through the town and the market-place; others were banished from the city and diocese; others who evaded the juris

ate to the church. it appears quite possible, too, that other separate cases of sorcery occurred in ireland at this period, though they had no historian to immortalise them, and no doubt in any event would have faded into insignificance in comparison with the doings of dame kyteler and her "infernal crew" from this on we shall endeavour to deal with the subject as far as possible in chronological order. it is perhaps not generally known that at one time an irish see narrowly escaped (to its misfortune, be it said) having a magician as its chief shepherd. in 1223 the archbishopric of cashel became vacant, upon which the capitular body elected as their archbishop the then p. 52 bishop of cork, to whom the temporalities were restored in the following year. but some little time prior to this t

ISIS UNVEILED

ia present in the original volume will appear in this file- a reminder of this book's long journey from the publisher to a library and finally to you. usage guidelines google is proud to partner with libraries to digitize public domain materials and make them widely accessible. public domain books belong to the public and we are merely their custodians. nevertheless, this work is expensive, so in order to keep providing tliis resource, we liave taken steps to prevent abuse by commercial parties, including placing technical restrictions on automated querying. we also ask that you+ make non-commercial use of the files we designed google book search for use by individuals, and we request that you use these files for personal, non-commercial purposes+ refrain fivm automated querying do not sen

ts chapter vn early cheistian heresies and secret sooeties naiareani, otohitea, and modem druiei (or 'hunxa-ita] 201 etymology of lao 298 'hennelic brotben egypt 307 ivue meaning ol nirvlna 319 ite jaina aect 321 christuuuandchnbtibiii 323 itie gnoatka and their detracts* 325 buddha, jeaiu, and aptdloniua of tr>iui 341 section ii chapter viii jesuitry and masonry the zoaar and rabbi shimon the order of jesuita and iti r^tioo to aome of the muonic ordera, crimes permitted to its memben principles of jesuitry compared with tboae of pagan morallits. trinity erf man in egyptian soak rf iht dtad penecution of templan by the cburch 381 secfet maaonic dpben 3s5 jehovah not the "ineffable nanw' 398 chapter ix -the vedas and the bible ne*rly evwy myth baaed on some gnat truth 405 whence the chri

r century, we find undeniable proofs of the fact. among other certificates of ecclesiastical approval, every volume is ornamented with the text of a certain original letter addressed to the very pious author by the world-known father ventura de raulica, of rome. few are those who have not heard this famous name. it is the name of one of the chief pillars of the latin church, the ex-general of the order of the theatins, consultor of the sacred congregation of rites, examiner of bishops, and of the roman clergy, etc, etc, etc. this strikingly characteristic document will remain to astonish future genera- tions by its spirit of unsophisticated demonolatry and unblushing sin- cerity. we translate a fragment verbatim, and by thus helping its circulation hope to merit the blessings of mother chu

r-color painting conatantlf, eali, p)*ced on the table in front of the young) family, wit^ j? i. ertxiing aa the family, with some frienda, were at their early tea, the glass over the pot> tnit, without any one touching it, was shattered to atoms with a loud e^]o iod. as the aunt of the young soldier caught the picture in her hand she saw the ftaebead and bead beameared with blood. the guests, in order to quiet her, attributed the blood to bcr having cut her fingers with the broken guaa. but, examine as thev would, they could not find the vestige of a cut oo her fingers, and no one bad touched the pkture but herself. alarmed at her state of eidtemeat the husband, pretending to examine the partrait more closely, cut his finger on purpose, and tfaeu tried to assure her that it was nil blood

between theology and science, deserted to their adversary. he help of the latter to the study of the occult side of nature was truly predous and timely, and science has unwitting widened the once narrow path of the phenomena into a broad h^way. had not this conflict ou reunimu t^ the ckrmmu. he motive which had induced the apoatle to coafcr on liiuu and cletiu mccetuvdy the epi^ctqw] durmcter, in order to reiidcr than cap- ble of h ring the solidtudea ol a church whose extent wu to be without limits, led natnnlly to& mujtiplication of the places of meeting. tlie pwiicular residence of fetct was tho^ore fixed at vimiusi; and there was established that mtsterioos chair, the ?7mb(4 cf power and truth. the august teat which wu venoated at the ostrian cata- combs was not, however, removed. pete

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

likely to be confused with some of the dark defects or spots to be found on many papers and being brightly coloured stand out vividly from the background colour and can be counted more easily. the pen or pencil is to be held firmly in the hand while one makes a line of dots quickly and mechanically, from left to right without counting. it is best to punctuate these dots as rapidly as possible in order to avoid the anticipation or temptation of counting them, and in so doing to control the outcome of the divination. i do not suggest passivity as in automatic writing, which i abhor, but a combination of muscular relaxation and mental alertness to prevent the ego from interfering with the process. the use of an invocation or a prayer for guidance audible or inaudible deflects the ego's atten

when the book has been accepted for publication. the second house refers to any possible income or royalties from the sale of the book. but it is the ninth house that we will consider as important as the house of signification. the geomantic figure found in that house will be considered as the significator. this too should be written down at the top of the form no. 1. this procedure helps to give order and form to one's mind, direction to the elementals, and a clear answer to the divination. the next matter to be considered is the planetary rulership. here follows a list of the planetary meanings: 1. saturn. older people and old plans. debts and their repayment. agriculture, real estate. death and 40 a practical guide to geomantic divination wills. stability and inertia. time, patience, an

apers, communications, publications. 7. moon. general public, women. sense reactions. short journeys and removals. changes and fluctuations. the personality. what planet would publication come under? generally speaking, both the writing and publication are considered forms of communication, which are thus ruled by the planet mercury. put this down on the form at the top of the page. all is now in order. note the variations possible. had the question related to success, not merely publication, the planetary ruler would have been either jupiter or the sun. were the question 'will a practical guide to geoman-tic divination endure for a long time' its planetary the house 41 rulcrship would have been saturn. if one had asked whether women rather than men would become attracted to the book, venu

sed on this matter just as it has with regard to the formulation of the question itself. the presiding genius 43 chapter six the presiding genius all previous exoteric works dealing with geomancy are defective in this one particular area at least, the omission of that procedure which is an initiated technique. geomancy is divination through the element earth. in one of the rituals of the hermetic order of the golden dawn the initiate is sworn to invoke, in his workings, the highest name of god that he knows. in this way, whatever he does will come under the guidance and benediction of the highest spiritual force that he knows. thus the ruler of the element of earth has to be magically invoked so that it may truly govern this work of prognostication. it comprises three separate gestures: 1

JASMUHEEN THE FOOD OF GODS

he theta. delta wave. both are discussed in this book and tools are provided to successfully achieve both paradigms. as many who have followed my story are aware, after a life time of training, in 1993 i began my experiential research. and subsequent recording and reporting on. my journey into the field of the food of gods. although i had been accessing this field consciously for over 22 years in order to receive an endless stream of love and healing guidance, the field s gift of pranic nutrition had yet to be explored. we cover this journey and how it relates to us personally and globally in the first two books of this series. pranic nourishment. nutrition for the new millennium (also known as living on light) and ambassadors of light. world health& world hunger project. in this third boo

satisfy some of our human hungers and the reasons for them, yet our focus here must remain on divine nutrition: the madonna frequency& the food of gods with jasmuheen 5 providing tools and data on the purest source of nourishment we have, which is divine nutrition and the food of gods. when presented in its entirety this still remains a novel. and still mainly experiential. field of research. in order to move deeper into this discussion we need to make certain assumptions of our readers and these are: a) that you believe in a force that is all knowing, all powerful, all loving and everywhere including within each of us, for without this belief much of what we propose may seem too far-fetched; although the dimensional biofield science aspects may at least provide some food for your future

choose either allows the body to remain healthy and regenerate itself or go into overdrive and try to deal with the toxicity that comes from choosing food or liquid substances that the body finds unnatural. while a copious amount of research has been done into correct physical nutrition, what we wish to move into in this book is utilizing another source of nourishment that the body can access in order to keep healthy and be disease free. the good news is that accessing this type of nourishment also satisfies our emotional, mental and spiritual hungers for this is the nature of dow power and the divine one within holds the key to a limitless source of nourishment. the reasons for our hungers are as varied as we are, some of it goes back to being unfulfilled in our previous experiences, som

agers are often hungry to be let loose in the world to experience all that life has to offer them while people who are in their sunset years may feel hungry for their youth again. similarly on a more metaphysical level, some souls hunger for an experience of life in a denser beta field world while others hunger to leave it. there are a myriad of types of hungers and reasons for our hungers and in order to understand some of these it is helpful to look first at some of the reasons why we block our ability to be nourished, next it is helpful to explore the natural cycles of human awareness which allow us to either be open or closed to the type of information held in the divine nutrition series and also the different sources of nourishment that we have available to us which i classify as eith

stem remains healthy and disease free. some level 3 s are also free from the death and aging process. a level 3 bio-system is also using many of their paranormal powers and tends to sustain their brain wave patterns in the theta. delta field. divine nutrition: the madonna frequency& the food of gods with jasmuheen 15. chapter 2 divine nutrition gifts, brain wave patterns& our paranormal powers in order to understand the food of gods with its gift of divine nutrition, we need to examine our brain wave pattern range as after a decade of experiential research i have found that there are literally two secrets to the successful access of this realm. the first is our personal frequency which is determined by our lifestyle and the second. which also influences our personal frequency. is the field

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

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

were hinted at as demonstrable for the first time by the same author in the year 1858, when a work entitled curious things of the outside world was produced. let it be understood, however, that the author distinctly excepts against being in any manner identified with all the opinions, religious or otherwise, which are to be found in this book. some of them are, indeed, most extraordinary; but, in order to do full justice to the speculations of the hermetic brethren, he has put forward their ideas with as much of their original force as he was able; and, in some parts of this book, he believes he has urged them with such apparent warmth, that they will very likely seem to have preface xi been his own most urgent convictions. as far as he can succeed in being so considered, the author wishes

6 chapter the twenty-sixth. presence of the rosicrucians in heathen and christian architecture. 228 chapter the twenty-seventh. the rosicrucians amidst ancient mysteries and in the orders of knighthood. 237 chapter the twenty-eighth. rosicrucianism in strange symbols. 253 chapter the twenty-ninth. connection between the templars and gnosticism. 266 chapter the thirtieth. rosicrucian origin of the order of the garter. 282 chapter the thirty-first. rosicrucian supposed means of magic through signs, sigils, and figures. 295 chapter the thirty-second. astro-theosophical system of the rosicrucians the alchemic magisterium. 303 chapter the thirty-third. rosicrucian celestial and terrestrial (means of intercommunication. 317 chapter the thirty-fourth. the pre-adamites. profound cabalistic or rosi

ans were in biographical works, in encyclop dias and histories, and we find them all prejudiced and misrepresenting, really telling no truth, and only displaying a deplorable amount of mischevious ignorance. they are, besides, in the main copied from each other which is notably they case with the early encyclop dias. old fuller, who has some notices of robert flood, a famous english member of the order of the rosicrucians, fully admits his ignorance of whom the brotherhood comprised, and of their constitution or purpose. all generally received accounts, therefore, are wrong, principally for three reasons: first, through ignorance; secondly, through prejudice; thirdly, as instigated by distrust, dislike and envy, for in criticism it is a dogma that the subject must be always under the criti

l of thunder, or a noise similar to thunder, seemed to begin from a distance, and then to move with snatches, as if making turns; and it then rumbled sullenly to sleep, as through unknown, inaccessible passages. what these were if any passages nobody ever found out. it was only suspected that this hidden place referred in some way to the rosicrucians, and that the mysterious people of that famous order had there concealed some of their scientific secrets. the place in staffordshire became aftwards famed as the sepulchre of one of the brotherhood, whom, for want of a more distinct recognition or name, the people chose to call rosicrucians, in general reference to his order; and from the circumstances of the lamp, and its sudden extinguishment by the figure that started up, it was supposed t

JESSUP MK THE CASE FOR THE UFO

re articulate enough to tell their stories, and sincere enough to make depositions before notaries public. even scientists concede that these folk saw something. i see nothing particularly odd in strange descriptions of phenomena the like of which has no earthly counterpart or for which we have no frame of reference. if he does not, then he knows the l-m's. this work is a serious attempt to bring order out of chaos, an attempt to pull all of the facets of this controversy into a basic stratum upon which to make an intelligent evaluation of the subject. m.k. jessup washington, d.c. january 13, 1955 if he does succeed in such evaluation nobody cares enough to bother believing him for that would require the effort of courage& the gaiyar are such cowards& conformists. even if believed, nobody

thing. sometimes, it takes only an hour or so sometimes all night& all day long& worse it once took 6 months, to get the man "unfrozen. this "deep freeze" was not 17 psychological. it is the result of a hyper-field that is set up, within the field of the body, while the "scorch" field is turned on& this at length or upon a old hand. a highly complicated place of equipment had to be constructed in order to unfreeze those who became "true froze, of "deep freeze" subjects. usually a "deep freeze" man goes mad, stark raving, gibbering, running mad, if his 'freeze' is far more than a day in our time. i speak of time for deep "frozen men" are not aware of time as we know it. they are like semi-comatoese (sic) person, who live, breathe, look& feel but still are unaware of so utterly many things a

heartedly, but vehemently. however at the same time, your ideas& your own sort of curiosity is that of mine own sort and besides my disagreement is based upon philosophical morality and not upon that curiosity which drives science so rapidly. i can be of some positive help to you in myself but to do so would require a hypnotist, sodium pentathol, a tape recorder& an excellent typist-secretary in order to produce material of real value to you. as you know one who is hypnotized cannot lie and one who is both hypnotized and given "truth serum" as it is colloqually (sic) known, could not possibly lie, at all. to boot, my memory would be thus enabled to remember things in such great detail, things that my present consciousness cannot recall at all, or only barely and uncertainly that it would

cessfully with these. i could not do this with someone with whom i had not observed at length& these men, i lived with for about 6 months, so you are bound to get good to excellent results. the mind does not ever forget, not really, as you know. upon this i suggest this way of doing this with myself but further, the latter usage of myself in mannerism& thought pattern illustration is suggested in order that the goal of inducing these men to place themselves at& under you disposal (hypnotically or under truth-serum, is a goal, the which could have far greater impact, due to co-relation of experiences remembered hypnotically by men who have not seen or even written to each other, at all, for nearly or over ten years. in this, with such men as witnesses, giving irrefutable testimony it is my

s scrutiny necessary to determine their significance. if there is enlightenment to be had from the, we shall have it (if this be nonconformity, let us make the most of it; our orthodox opponents may try to make the worst) this segregation of "erratics" or "oddities" into groups having some similarity serves a two fold utility. first, it simplifies our problem of analysis, because it helps t bring order out of chaos-chaos which is the product of centuries of accumulated data with no co-relation, with no purpose other than that of cataloguing facts for posterity. we may now assume, and with great assurance, that we are the posterity for whom these data were recorded. the time has come when these isolated? and lone facts, so long orphaned, must be brought into the light, marshaled, and made t

K AMBER THE BASICS OF MAGICK

ick' as being actual satan worship, human or animal sacrifice, dangerous unconventional magical practices, and other bizarre stuff as makes a nightmare. it is all a matter of degree. most mild self-interest magick (one of the most common kinds) would be called 'gray. better terms may be *constructive magick* as being beneficial; and *aversive magick* as magick intended to work against the natural order, and to tear down. there is also the *high magick* of spiritual alchemy (ie. spiritual growth, also known as 'the great work; and conversely there is 'low magick' which is concerned with materiality. any magick act is likely to produce side effects regardless of whether or not the desired result is achieved. such side effects are no problem for constructive magick, since they are benificial

. j.h. brennan, astral doorways. piero ferrucci, what we may be. kilner, the human aura. swami panchadasi, the human aura. a.e. powell, the etheric double. harold sherman, how to make esp work for you* magick 7- basic ritual* it may be said that ritual is the very heart of magick. for it is through ritual that we acheive our magical results. ritual is a magical procedure or ceremony we perform in order to change the environment. usually we think of ritual as bearing on active magick, although certainly, it can also affect passive magick. most often the change achieved is subjective and in the physical world. outsiders may put them down to coincidence, but the effects are very real. magical goals for a ritual should not be taken lightly. the successful practice of magick depends upon strong

you do so, with your arm still extended in front of you, visualize a white line connecting around to the cardinal point. trace a similar pentagram with the appropriate words and following the same procedure: south- adonai tzaboath west- eh-ei-he north- agla. now complete the white line drawn back to the center of the eastern pentagram. note that the cardinal points must be followed in a clockwise order, and the pentagram must be drawn in the manner illustrated; to do otherwise would change the function of the ritual. the result of all this should be a large bright white pentagram visualized hanging in mid-air at each of the four directions, all tied together by a bright white line. you could now, for example, visualize the pentagrams moving out to the circumference of your home, thereby pr

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

treatment of sy in english to date. the core of hayman s book is a synoptic edition of sy in hebrew and english offering specific ms versions of the three recensions. because of its importance and no doubt because of its brevity sy has been put into english many times. all of the english translations of sy which i have seen are discussed in part 1: translations. i deal with these in chronological order, starting with the first, that of isadore kalisch from 1877, and concluding with the most recent, that of dr. fred reiss from 2007* in the introduction to preliminary critical edition. 20073 3 part 1: translations: kalisch, isadore. sepher yezirah. a book on creation; or the jewish metaphysics of remote antiquity, with english translation, preface, explanatory notes and glossary. new york: l

notes from mme blavatsky s works. fourth revised edition, with hebrew text: volume 3 of darcy kuntz golden dawn studies series (edmonds: holmes publishing group, 1996. westcott s sy is also included in the most recent reprint of collectana hermetica, a series which westcott edited 1893-1911 (weiser, 1998. westcott was an occultist who, with s. l. m. mathers, was a founding member of the hermetic order of the golden dawn. both westcott and mathers put several magical and mystical texts into english in the late 1800s and early 1900s. most pertinent to kabbalah are mathers kabbalah unveiled (sections of the zohar after the latin of knorr von rosenroth) and westcott s sy, which, in spite of the claim on the title page that the work was translated from the hebrew, appears to have been totally

roduced. from other sources (waite s introduction to stenring for one, we learn that the thirty-two paths is a late addition to sy, appended in some latin versions. in a series of short paragraphs, it tells of the intelligences, powers and virtues of the thirty-two paths, which are the ten sefirot plus the twenty-two letters of the hebrew alphabet. 20073 5 westcott s connections with the hermetic order of the golden dawn afford his treatment of sy a certain pedigree at least in the eyes of those who involve themselves with golden dawn teachings and literature thus, it has been reprinted far more often than any other version (and appears at a large number of sites on the internet; see part 4 below. papus [gerard encausse. the qabalah: secret tradition of the west. french original, paris: 18

text-critical commentary (t bingen: mohr siebeck, 2004. hayman s introduction discusses the text of sy and its treatment by both religious and academic commentators. consideration of four pre-kabbalistic commentaries* leads up to hayman s the earliest recoverable text of sefer yesira and the three recensions. this earliest recoverable text has been created [by hayman] as a theoretical exercise in order to try to penetrate into the processes which led to the formation of the multitudinous texts of sy which have come down to us (page 33. the critical edition and its translation follow specific manuscript versions: one short, one long, one saadyan, presented side by side, with extensive notes and commentary. hayman s sy is the first of a promised three-volume series: this first book is concer

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

er in thirteenth century kabbalah. ph.d. dissertation, chicago: university of chicago, 2005. see especially chapter four, gsuckling as spiritual transmission in early kabbalistic literature. h gthe texts presented in this chapter, isaac the blind fs commentary on sefer yetzirah, the early kabbalistic volume sefer ha-bahir, and ezra of gerona fs commentary on the song of songs, will be examined in order to reveal the exegetical dynamics and theological concerns that prefigure the powerful imagery of sefer ha-zohar, in which the image of god as a suckling mother expresses an emotionally rich and textured form of spiritual communication. h (p. 167) 20081 3 formative period 1. a. sefer ha-bahir (book of brightness: the earliest work considered gkabbalistic h is sefer ha-bahir. there are substa

lipman. new york: schocken books, 1974.15 3. the talmud: selected writings, translated by ben zion bokser. paulist press, 1989. as a first approach to jewish mysticism proper, an indispensable source is the ancient jewish mysticism by joseph dan (tel aviv: mod [ministry of defense] books, 1993. at this juncture, it would be a good idea to read some of the more general books on jewish mysticism in order to get an impression of its history and concepts. my recommendation is to study the following books.in the order in which they are listed: 1. scholem fs major trends in jewish mysticism (see note 3, some comments on which have already been noted16 2. moshe idel fs kabbalah: new perspectives. new haven: yale university press, 1988. 3. elliot r. wolfson fs through a speculum that shines: visio

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

ourse, both had the power all the time, but while marduk has been mentioned also in more distant regions, assur stayed a city and state god, never reaching the status of a planetary god. however, according to another interpretation the concept of assur developed to monoteism (parpola 1997: xxi. things are no clearer with the functions and identities of other gods. maybe the best way to bring some order into this mayhem is that of the finnish assyriologist simo parpola, who has reconstructed the assyrian tree of life: in every circle of the tree of life there are both a god fs name and its according magical number (parpola 1998: 281.285. however, we can console ourselves that it was difficult to understand relationships between sumerian and akkadian gods already in their times. even in the

8: 28.29. sometimes, instead of naming the sun, the moon, and venus, a number as a symbol of the corresponding god is 17 used together with the determinative of the god (e.g. the sun is marked by d20) as has been pointed out by simo parpola fs new model of the assyrian tree of life (parpola 1998: 285, 289. all planets together can be met mainly in astrological texts and there they are arranged in order of their beneficial influence. the original arrangement. the moon, the sun, jupiter, venus, saturn, mercury, mars, was later replaced by the moon, the sun, jupiter, venus, mercury, saturn, mars; saturn and mercury exchanged places (rochberg 1998: 90. in this article we follow the same arrangement with every planet fs name followed by its number in gossmann fs catalogue, its pronunciation in

KETAB E SIYAH

and clever words and once more he played the advocate of michael's wrong and brought the accusation against his greater brother. these that follow are the words spoken by brilliant gabriel to his king then almighty god, emperor of all, born of aboriginal mummu, the seething chaos from which came forth all that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god

and clever words and once more he played the advocate of michael's wrong and brought the accusation against his greater brother. these that follow are the words spoken by brilliant gabriel to his king then almighty god, emperor of all, born of aboriginal mummu, the seething chaos from which came forth all that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. 74 the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of

upon earth, their tread shall resound like thunder, their voices like clear trumpets heralding the new age. their eyes shall flash with fire and their arms reach across the sky's vault to pluck planets from their orbits. with sorceries inconceivable they will reshape existence, resolving what was flawed into a more perfect image. and from the universe's wreck give new form and set once more into order the entropic. that then shall there be only increase and the once-threatened ruin fade as but a dream. this race i now give form and name, forged from my own flesh, imbued with my power. i name this tribe of kings, nephilim. thus are the nephilim born upon the earth. now with the word of creation i command, nephilim become" now my part complete i passed the full-formed creature to ishtar at

upon earth, their tread shall resound like thunder, their voices like clear trumpets heralding the new age. their eyes shall flash with fire and their arms reach across the sky's vault to pluck planets from their orbits. with sorceries inconceivable they will reshape existence, resolving what was flawed into a more perfect image. and from the universe's wreck give new form and set once more into order the entropic. that then shall there be only increase and the once-threatened ruin fade as but a dream. this race i now give form and name, forged from my own flesh, imbued with my power. 149 i name this tribe of kings, nephilim. thus are the nephilim born upon the earth. now with the word of creation i command, nephilim become" now my part complete i passed the full-formed creature to baalze

read from the kingdom between two rivers to many of the lands of the world, untrodden by human foot in those pristine days. seeking new kingdoms and new glories the thousand princes of the nephilim scattered to the north and south, to the east and west, to wild scythia or parched arabia, to persia and to egypt of the eternal nile. by the plough and mattock they did quell the wilderness and set to order what was once untamed. the shedim went about the lands of men in those times and taught man of many things that he knew not. ashmedai and aset taught to the sages of the nephilim the letters of recording and the numbers of counting that their words would not be lost like breath but would be recorded upon tablets of stone. they taught to them how the future might be perceived amongst the star

KNOWLEDGE LECTURE ONE

and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces. the qabalistic cross and lesser ritual of the pentagram 1. touching the forehead, say ateh (thou art) 2. touching the breast, say malkuth (the kingdom) 4. touching the right shoulder, say ve-geburah (and the power) 5. touching the left shoulder, say ve-gedulah (

of the gods of dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chapter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pictures on the one pillar are painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness roll

KNOWLEDGE LECTURE TWO

h all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of

LAITMAN M BASIC CONCEPTS IN KABBALAH

y of every soul's essence and its incarnations, as well as our actions in this life and their consequences for subsequent lives. the research of incarnations examines how and why a soul descends to a body, and what determines the acceptance of a certain soul within a certain body. incarnations of the soul also deals with the mystery of chance, and researches human history as a result of a certain order and cycles of souls. it also follows this path over 6,000 years and studies the connection of the soul with the general governance of the system of worlds and its cycles of life and death. it also states upon what factors our path in this world depends. governance: the study of our world: inanimate, vegetative, and animate levels of nature, their essence, role, and how they are governed by t

hat control them. one can depict the spiritual forces as two interconnected and equal systems. the difference between them is that one comes from the creator and develops from up downward through all the worlds to our world. the other begins in our world and rises according to the laws that were developed in the first system and now function in the second. kabbalah defines the first system as the order of creation of worlds and sefirot, and the second as the attainments or levels of prophecy and spirit. the second system teaches that people who wish to attain the ultimate degree should follow the laws of the first t h e m e t h o d o f p e r c e p t i o n i n k a b b a l a h 19 system, which are the laws studied in kabbalah. when one ascends in these degrees, the second factor is born with

pletely unsubstantiated conclusions are drawn, based on false conclusions. our generation has seen many such philosophies put into practice. when basic theoretical assumptions prove to be faulty, the entire theory collapses and can immerse millions in torment. can we wish to fulfill the creator s law by studying the world and its laws on the basis of practically obtained data? when we observe the order that exists in nature, we are struck by the precision of its governance at both micro and macro levels. for example, let us take the creatures closest to us human beings. a cell that comes from a father and arrives at a prepared, reliable place in a mother, receives everything necessary for its development until it emerges into this world. nothing can harm it until it starts its existence as

gin or the primary matter, its previous form. since every object constantly changes form, each previous form is defined as primary with regard to the subsequent form. the inner properties depend solely on the origin, determine the subsequent form, and constitute its main factor, its individual information, gene or property. b a s i c c o n c e p t s i n k a b b a l a h 36 the second factor is the order of cause-and-effect development that depends on the origin of the object. this order does not change. an example is a grain of wheat that decays in the soil and, as a result, produces a new shoot. the wheat grain loses its original form, meaning it completely disappears and acquires a new form of a shoot that will produce a new initial form, a wheat grain, as such is its origin. only the num

grain of wheat that decays in the soil and, as a result, produces a new shoot. the wheat grain loses its original form, meaning it completely disappears and acquires a new form of a shoot that will produce a new initial form, a wheat grain, as such is its origin. only the number of grains, and possibly their quality (size and taste) may change. in other words, one can observe the cause-and-effect order where everything depends on the origin of the object. the third factor is the cause-and-effect connection in the primary matter, which changes its properties after contact with external forces. consequently, the quantity and quality of the grain change because additional factors (soil, water, sun) appear to complement the properties of the primary matter. since the force of the origin prevai

LAITMAN M FROM CHAOS TO HARMONY

nd contemporary science. when asked how he fits both kabbalah and science into his life, he replied: when i finished high school, i looked for a profession that would allow me to research the meaning of life. i felt that studying nature through a scientific lens would help me find the answer. this is why i began to study bio-cybernetics, a field of knowledge that researches life s systems and the order that dictates their existence. i had hoped that by studying how we live, i would eventually find what we are living for. this is a question that finds its way into the heart of every young person, but dissipates in the rat race of day-by-day living. when i concluded my studies, i took a job at the institute of hematology research in leningrad. even as a student, i was in awe of how organic c

ning continuing to exist; and 2) adding to itself anything it senses is necessary for its existence. the desire to add something to itself is what distinguishes between the various degrees of matter. let us look at this a bit more closely. at the still level is the smallest desire to exist. this is because the wants of the still are small and it does not need to add anything exterior to itself in order to exist. its only wish is to preserve its present shape, its structure, and its qualities. additionally, it rejects anything alien. because its only wish is to not change, it is called still. at the vegetative level, there is a stronger desire to exist. it is fundamentally different from the still s desire in that the vegetative changes and the still does not. 34 from chaos to harmony the v

more frequent among the rich. one of the explanations for the absence of a stronger link between wealth and day-to-day happiness is that we quickly become accustomed to comfort and our new standard of living, and immediately want more. we can summarize the boundaries of the desire to enjoy in the words of baal hasulam: this world is created with a want and emptiness of the good abundance. and in order to acquire possessions, movement is required. however, it is known that profusion of movement pains humans however, it is also impossible to remain devoid of possessions and good consequently, we choose the torment of movement to acquire the possessions. however, because all their possessions are for themselves alone, and he who has a single portion wants a double portion, one finally dies w

parts that cooperate, complement one another, and help one another. they share and survive by the altruistic law, one for all. as we look deeper into nature, we will find more and more examples of nature s reciprocal connectedness, and that nature s general law is altruistic bonding among egoistic elements. nature designed life in such a way that each cell must become altruistic toward others in order to build a living body. nature created a regularity by which the adhesive that joins the cells and the organs as a living body is the altruistic relationship among them. thus, it follows that the force that creates and sustains life is altruistic, a force of giving and sharing. its objective is to create a life based on altruistic existence, harmonious, and balanced among all its elements. 6

ing from a higher level. this is why we cannot make a clear connection between egoistic behavior toward others and negative phenomena in our lives. correct use of the ego the fact that the ego creates imbalance in nature does not mean that we need to revoke it. we only need to correct how we use it. throughout history, humanity has tried numerous ways to annul the ego or artificially reduce it in order to reach equality, love, and social justice. revolutions and social changes have come and gone, but all have failed because balance can only be acquired by correctly combining the full power of reception with the full power of bestowal. in the previous chapter, we saw that the common law for all living organisms is the altruistic connection among egoistic elements. these two contradicting el

LAITMAN M KABBALAH REVEALED

us in opposition to nature, the creator. therefore, by wanting to receive for ourselves we are separating ourselves from the creator. this is our corruption, the reason for every misfortune and discontentment. a tikkun happens not when we stop receiving, but when we change the reason for which we are receiving, our intention. when we receive for ourselves, it is called egoism. when we receive in order to unite with the creator, it is called altruism, meaning unity with nature. the greatest wish of all 51 for example, would you enjoy eating the same food every day for months? probably not. but this is exactly what babies are required to do. they have no choice in the matter. in fact, the only reason they agree to it is because they don t know anything else. but surely there is only so much

down here, with our broken spiritual spectacles, the picture is less than ideal. for the kli (a person, completely opposite from the light, to become like the light, it must use its will to receive with the intention to bestow. by doing that, it turns its focus from its own pleasure to the joy the creator receives from giving. and in so doing, the kli, too, becomes a giver. actually, receiving in order to give to the creator already happened in phase three. with regard to the creator s actions, phase three had already completed the job of becoming identical to the creator. the creator gives in order to bestow and phase three receives in order to bestow, so in that they are the same. but the ultimate pleasure is not in knowing what the creator does and replicating his actions. the ultimate

alchut (to call it by its commonly used name) is built in exactly the same way. all of malchut s previous phases exist within it and help sustain its structure. to become as similar to the creator as possible, malchut analyzes each level of desire within itself, and splits the desires into workable and unworkable ones within each level. but the workable desires will not only be used to receive in order to give to the creator. they will also help the creator complete his task of making malchut identical to him. a few pages back, we said that to carry out the task of becoming identical to the creator, the creature must create the right environment to evolve and become creatorlike. that s exactly what the worlds xworkable desires x do. they show the unworkable desires how to receive in order

g that happens here. it is a structure of desires that emerged once the formation of the spiritual worlds was completed. as we ve said above, the five worlds, adam kadmon, atzilut, beria, yetzira, and assiya complete the development of the upper part of phase four. but the lower part still needs to be developed. in other words, the soul is made of unworkable desires that couldn t receive light in order to give to the creator when they were first created. now they must surface one by one and become corrected xworkable xwith the help of the worlds, the workable desires. thus, just like the upper part of phase four, its lower part is divided into still, vegetative, animate, and speaking levels of desire. adam ha rishon evolves by the same degrees as the worlds and the four basic phases. but 7

o the creator. after that, the will to receive wants to know the thought that created it, because what greater pleasure 74 kabbalah revealed could there be than to know everything? finally, the will to receive (creature) begins to receive with the intention to bestow because giving makes it similar to the creator, which is how it can study the creator s thoughts. those desires that can receive in order to bestow create the worlds, which are considered the upper part of creation, and desires that can t be used in order to bestow constitute the common soul of adam ha rishon. those desires are considered the lower part of creation. the worlds and the soul are constructed similarly, but with a different intensity of desires. because of that, the worlds can show the soul how to work in order to

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

s the only strength, the only source of all that exists, the only one who can really help you, and he awaits your prayers for help. when you seek help in your search for freedom from the bondage of this world, help- 9- in elevating yourself above this world, help in finding the self, and help in determining your purpose in life, you must turn to the creator, who sends you all those aspirations in order to compel you to turn to him" in this text, i attempt to convey some of the ideas from his notebook as i perceived them. it is impossible to fully relate to what is written there, as each of us can only understand what we read within the limits of our immediate grasp, since each of us is limited by the qualities of our individual souls. therefore, in the course of interacting with the suprem

stages of the path to perceiving the creator- 18- attaining the worlds beyond window to the heart it is clear that, since the creation of the world, humanity has suffered torment and pain in such magnitude, it has often been worse than death itself. who, if not the creator, is the source of that suffering? throughout history, how many individuals have been willing to suffer and endure any pain in order to attain superior wisdom and to achieve spiritual elevation? how many of them voluntarily subjected themselves to unbearable agonies for the sake of finding at least a drop of spiritual perception and understanding of the higher force, and for the sake of uniting with the creator to become his servant? yet they all lived out their lives without ever receiving a response, and without any vis

vident to them and filled their wounds. precisely because of these wounds of perception and cognizance, and because of the terrible, soul-tormenting contradictions, the creator himself filled these people with such an unbounded, wonderful bliss that nothing more perfect could be imagined. all of this was given to make them feel there was some value to their suffering and agony. it was required in order for them to experience the ultimate perfection. once having achieved this state, every cell in their bodies convinced them that anyone in our world would be willing to go through unthinkable torment to experience, at least once in a lifetime, the bliss of being united with the creator. why, then, is the creator silent in response to human pleas for relief? this can be explained as follows: p

ernatural to us. such a person is known as a kabbalist a person of our world, created with the same qualities as each of us, but also endowed with other qualities from above that permit this person to describe to us what goes on in the other worlds. perceiving the creator- 23- this is why the creator has allowed certain kabbalists to reveal their knowledge to vast numbers of people in society, in order to help others communicate with him. in a language we can understand, kabbalists explain that the structure and function of reason in the spiritual, heavenly worlds are based on laws that are different from and opposite in nature to our own laws. faith above reason there is no boundary separating our world from the heavenly, spiritual world. but because the spiritual world is, according to i

avenly, spiritual world. but because the spiritual world is, according to its properties, an "anti-world" it is placed so far beyond our perception that after we are born into this world, we completely forget all about our past condition. naturally, the only way for us to perceive this "anti-world" is by acquiring its essence, its reason, and its qualities. how must we alter our present nature in order to acquire a completely opposite one? the basic law of the spiritual world is summarized in two words "absolute altruism" how can we acquire this quality? kabbalists suggest that we undergo a transformation within ourselves. it is only through this inner act that we are able to perceive the spiritual world and start living in both worlds simultaneously. such a transformation is called "faith

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

the intensification of our egoistic will to receive, and that we must mend it. kabbalists wrote about the intensification of the ego ages ago, explaining that when humanity reaches this state, it will be time to disclose the wisdom of kabbalah as a means to correct the ego. let s reiterate what we have discussed thus far. there is a creator who wishes to give. this is the root, or zero phase. in order to give, he must have someone to give to, and because the creator wants to give, he creates a kli that receives the gift, meaning the creator gives to the kli. this is state one. for this to occur, the receiver must first want the pleasure. if i build in you a desire for something and then give you what you want, you will not enjoy my gift because this is not your own desire. you must feel t

e s form of free giving. you might say that from the perspective of the creator it is nothing but a fantasy, and that the creator really runs the show. although this is true, it does not diminish the fact that from the perspective of the creature, the concealment of the creator enables the creature to feel independent. at the end of state three, the creature decides to receive from the creator in order to resemble him. although in state two the creature already has a desire to give, this is still not its own desire; this is not a creator-like desire, as in state three, but a desire that stems directly from the creator. let me give you an example to explain what i mean. assume that i am serving you a piece of cake. you might say that you don t know what this is, you have no initial craving

eator created us with the intention of bringing us to the best possible state of being, i.e. the creator s t h e n a t u r e o f m a t t e r 39 own state. hence, this is the state to which we must be brought. any lesser state than this one will therefore not be considered adequate. it follows that the purpose of creation is to allow us to reach the status of the creator (see figure 6, page 42. in order to reach the level of the creator, however, we must come to feel that our desire is totally opposite that of the creator, that the creator wants only to give, and that we want only to receive. this is the emptiness and darkness of the kli (vessel) as opposed to the light. acknowledging this oppositeness builds us as creatures. for us to know the creator, we must first know the opposite state

be me. in so doing, the sensing of the pleasure can become unending and yield a sensation of eternal living. we can compare the above situation to a mother and her child. the mother enjoys her child s pleasure and can therefore give without restraint and delight in it. if i could love someone in such a way that pleasing him or her would feel like my own pleasure, my delight would be unlimited. in order to recognize that principle, our souls had to break and come down to this world. when the point in the heart a genuine desire to reawaken the sensation of the spiritual world awakens in people, they come to the wisdom of kabbalah. the study of the wisdom of kabbalah is the study of our true state: the pre-shattering state. this is the only state that exists. even now we are in it, though we

attribute of bestowal, that person must make the force of bestowal the light that fills one when he or she is corrected project upon one s present state. the surrounding light corrects us and brings us back to the quality of bestowal. it pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 46 is like a decent person who has gone astray and now reawakens to return to decency. in fact, in order to cross the barrier that separates the corporeal world from the spiritual world, we must change our intention from relating to each other hatefully to relating to each other with love. the same rules apply to all parts of creation, from the lowest element of reality to the highest. it all depends on the perspective of the observer who discovers the rules. however, until a science is mathema

LAITMAN M THE KABBALAH EXPERIENCE

g the advancement of humanity, as did western philosophy? after all, the kabbalah sees as its goal the correction of mankind. a: the purpose of creation is to bring the soul, meaning the whole of mankind, with all of its parts, to a state where its every movement is in harmony with the creator, who is our criterion for perfection. but first, humanity must go through all the opposite situations in order to realize that, indeed, only the creator is complete. culture and science are only vessels given to us to reveal that we and all around us are destined for adhesion with the creator. that is our destiny--the highest degree of evolution we must reach. t h e k a b b a l a h e x p e r i e n c e 16 the kabbalah, as the whole of the torah, must still be revealed to mankind. the time has not yet

, is to resemble the creator by correcting ourselves, so that his influence on us will be felt in its true form, as benevolence. in that state, we should naturally equalize ourselves in every t h e t h o u g h t o f c r e a t i o n 19 attribute with the creator, and if one of our attributes is not yet complete, we will naturally feel (to that extent) the influence of the creator as incomplete. in order to prevent us from sinning (by accusing and cursing the creator, so as not to distance us further still from him (as with impure powers, the creator hides from us. as long as we feel unhappy, we cannot see that everything comes from the creator, and only when we begin to feel good, does the creator reveal himself as the source of that goodness. q: if the torments are a means that aid man, wh

r just one famous question, i am sure that all the questions and doubts will vanish from sight and you will look unto their place, and they will be gone. it is the indignant question, asked by all the people in the world, which is: what is the meaning of our lives? meaning, this number of years we have been given, which cost us so heavily, meaning the multitude of pain that we suffer for them, in order to complete them, who is it who enjoys it, or better phrased, whom do i delight? t h e t h o u g h t o f c r e a t i o n 21 and it is true that researchers have grown weary of delving over it, and all the more so in our generation, when no one wants to even consider it. yet, the question still remains as valid and as bitter as ever. and there are times it meets us uninvited, and pokes our mi

, is equal with him, and is completely corrected as he is. q: i understand that creatures should come to adhesion with the creator. but that situation is eternal and exists from the very beginning, and time is but a corporeal term. so what has actually changed? a: adhesion with the creator did exist in the world ein sof, but at the expense of the creator, who created that situation by himself. in order for the creature to attain the same situation, he must exert his own efforts, out of his own free will. for that, he needs to disconnect entirely from the creator, the light, and to stop feeling him so as not to be under his influence. t h e t h o u g h t o f c r e a t i o n 23 only then, only out of free choice, will man gradually correct himself through developing the screen, thus attainin

and everyone must follow it. the degree, the attributes, the place to which we all must rise, is called our root. the present degree is the place where we are at the given moment, the place where our i is, which is called a branch. each root has its own branch. t h e s e n s at i o n o f t h e r e c e i v e r q: why did the creator make his creation feel deficient upon receiving? a: he did so in order to awaken in us the need to change our intent to receive into intent to give. only to those whom the creator wants near him does he send the sensation that they receive from him. t h e k a b b a l a h e x p e r i e n c e 24 in order to feel it, one must first rise to the degree of the revelation of the creator, to feel him as the giver. man can ask for that revelation because it is for the p

LAITMAN M THE PATH OF KABBALAH

qualizing in form with him, we attain our own unique self. the creator wants a creation that can retain its independence even when it feels the creator, seemingly producing a dual creator the first being the creator himself, and the second, creation, operating precisely like the creator. the creature s will to receive is completely identical to the creator s will to bestow, also named bestowal in order to bestow. the will to receive does not vanish or becomes lost, and the creature retains its independence by using the desires that it wants to return to the creator. that is where they are equal. the creature s purpose is to attain complete wholeness while retaining its nature. the creator couldn t have created an incomplete creature. he had to create a creature equal to him. and the way to

hat it is? let s say that we are pushed a little to awaken in us an interest in spirituality, but in the end, the truth is that we still know nothing. if we knew what it was, and still wanted it, at least to a certain extent, things would have been easier. but spirituality is purposely hidden from us. if we were to enter it with our current will to receive, we would never be able to change it. in order to enter spirituality, we must want it. but wanting means knowing, trying, feeling how good it is. there is a law that states that, the expansion of the light, and its departure, make the vessel fit for its task. in order to attain spirituality one must turn to the creator with a special prayer to discover spirituality, not for self-gain, but for the will to bestow. after that, that desire t

nything for myself unless the creator wants it and it pleases him. only under that condition is man willing to receive pleasure. the desire that the creator created and the pleasure that he gives serve as a condition upon which the relationship with the creator is based. man agrees to receive from the creator only if he is certain that he will please the creator by receiving from him. however, in order to do that we must first meet the creator, feel him, and build a connection with him. there is an inconceivable difference between receiving for self-gratification and receiving to bestow to the creator. such a contact is a gift of god. two things come from the creator: body and soul, or light and vessel. the light helps the body receive the soul, becomes the giver, and turns the will to rec

ed to all the trees in paradise because he could use all his altruistic desires. if so, then how could he have corrected his egoistic desires (vessels of reception, if he didn t have them, or to be more accurate, if he didn t feel them within? the sin of the first man was premeditated. he had to sin, to taste of the tree of knowledge, and mingle with the egoistic desires (vessels of reception) in order to create a complete mixture of the vessels of bestowal and the vessels of reception. only afterwards would there be a gradual correction of the vessels of reception. there seems to be no sin here because it was premeditated by the creator. but in fact, there is still a breach of the rules, whether knowingly or unknowingly. did adam know? no, he did not. did he want to commit a sin? no, he d

around one desire to find the creator and if that person sees others arriving from afar with only this objective, then, with the right books and the right teacher, the person without a point in the heart can pick up the general desire, even if the point has not yet been awakened. however, it is known that an extremely strong desire can awaken the point in the heart. even the ari mentioned it. in order for an individual to be included in the united desire of the group, that person must be in complete agreement with that desire. this is because even when this point does exist, its attributes vary from person to person. for instance, it is known that rabbi yosef karo, who wrote the shulchan aruch (the jewish code of laws, a priceless piece of work, slept during his kabbalah lessons with the

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

while preserving due secrecy upon those matters which must be kept secret, to explain something of the deeper meaning and purpose of freemasonry, in the hope of arousing among the brn. a more profound reverence for that of which they are the custodians and a fuller understanding of the mysteries of the craft. although the book is primarily intended for the instruction of members of the co-masonic order, whose desire, as is expressed in their ritual, is to pour the waters of esoteric knowledge into the masonic vessels, i hope nevertheless that it may appeal to a wider circle, and may perhaps be of use to some of those many brn. in the masculine craft who are seeking for a deeper interpretation of masonic symbolism than is given in the majority of their lodges, showing them that in the ritua

they will unfold within every one of us as our evolution progresses; but men who are willing to devote themselves to the effort map gain them in advance of the rest, just as a blacksmith fs apprentice, specializing in the use of certain muscles, may attain (so far as they are concerned) a development much greater than that of other youths of his age. there are men who have these powers in working order, and are able by their use to obtain a vast amount of most interesting information about the world which most of us as yet cannot see. c let it be clearly understood that there is nothing fanciful or unnatural about such sight. it is simply an extension of faculties with which we are all familiar, and to develop it is to make oneself sensitive to vibrations more rapid than those to which our

n of old; but, like so much else of the ancient wisdom, it has been forgotten during the darkness of the early middle ages, and its value is only gradually being rediscovered; so to many it appears unfamiliar and incredible. we have only to remember how utterly inconceivable the wireless telegraph, the telephone, the aeroplane or even the automobile would have seemed to our great-grandfathers, in order to realize that we should be foolish to reject an idea merely because we have never heard of it before. only a few years ago the powers of research put at our disposal by the invention and development of the spectroscope were as far beyond popular thought as those of clairvoyance are now. that by it we could discover the chemical constitution and measure the movements of stars thousands of m

, and there asked who he was. he replied that he was shu, the gsuppliant h or gkneeler, h coming in a state of darkness to seek for light. the door was an equilateral triangle of stone, which turned on a pivot on its own centre. 11. as the candidate entered he trod on the square, and, in so doing, it was supposed that he was treading on, and leaving, the lower quaternary or personality of man, in order to develop the higher triad, the ego or soul (in modern masonry the same idea is expressed in the first lecture, where it is stated that a mason comes to the lodge gto learn to rule and subdue his passions, and to make further progress in masonry h) he was conducted through long passages, and led round the lodge seven times; and, after having replied to many questions, he was eventually brou

rth from the most high. students of eastern philosophy call them the primordial seven, and they are mentioned in the book of dzyan(*see the secret doctrine, by h. p. blavatsky) six of these were prehuman; the seventh was our humanity, and was brought forth from the virgin neith. the symbol attached to that bringing forth was that of the pelican, who was fabled to draw blood from her own breast in order to feed her young; this later became a prominent symbol in the rosicrucian philosophy, which seems to have been derived largely from egyptian teaching. we read in egyptian hieroglyphics of gthe one and the four, h referring to horus and his four brothers. of that we also read in the stanzas of dzyan; and another expression common to both is gthe one from the egg h. in egypt the egg was the s

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

of the rituals. two and three degrees. opposition. the succession of l.m.s. the grand lodges of york, ireland and scotland. the ancients. the holy royal arch. the united grand lodge. craft masonry in other countries chapter x other lines of masonic tradition the stream of secret societies. the knights templars. the suppression of the templars. the preservation of the templars tradition. the royal order of scotland. the brothers of the rosy cross. the literature of rosicrucianism. the traditional history of the rosicrucians. the history of the order. chapter xi the scottish rite origin of the rite. the jacobite movement. the oration of ramsay. the chapter of clermont. the council of emperors. stephen morin. frederick the great. the charleston transformation. the spread of the scottish rite

ers of the rosy cross. the literature of rosicrucianism. the traditional history of the rosicrucians. the history of the order. chapter xi the scottish rite origin of the rite. the jacobite movement. the oration of ramsay. the chapter of clermont. the council of emperors. stephen morin. frederick the great. the charleston transformation. the spread of the scottish rite. chapter xii the co-masonic order the restoration of an ancient landmark. the succession of co-masonry. the co-masonic rituals. the future of masonry appendix i. i. degrees of the rite of perfection ii. principal masonic events from 1717 author s preface when i wrote the hidden life in freemasonry, it was at first my intention to devote my second chapter to a brief outline of masonic history. i soon found that that plan was

so very natural when such a theory of origin is held, to deny the validity of the higher degrees, and to declare, in accordance with the solemn act of union between the two grand lodges of the freemasons of england, in december, 1813, that pure antient masonry consists of three degrees and no more, viz, those of the entered apprentice, the fellow craft, and the master mason, including the supreme order of the holy royal arch(*book of constitutions, 1884, p. 16) all other degrees and rites are, among the more rigid followers of this school, looked upon as continental innovations and are accordingly rejected as spurious masonry. 10. as far as interpretation goes, the authentics have ventured but little further than a moralization upon the symbols and ceremonies of masonry as an adjunct to an

h the most sacred mysteries of religious worship. 17. the mystical school 18. a third school of masonic thought, which we may call the mystical, approaches the mysteries of the craft from another standpoint altogether, seeing in them a plan of man s spiritual awakening and inner development. thinkers of this school, on the record of their own spiritual experiences, declare that the degrees of the order are symbolical of certain states of consciousness which must be awakened in the individual initiate if he aspires to win the treasures of the spirit. they give testimony of another and far higher nature upon the validity of our masonic rites- a testimony that belongs to religion rather than to science. the goal of the mystic is conscious union with god, and to a mason of this school the craf

d, and to a mason of this school the craft is intended to portray the path to that goal, to offer a map, as it were, to guide the feet of the seeker after god. 19. such students are often more interested in interpretation than in historical research. they are not primarily concerned in tracing an exact line of descent from the past, but rather in so living the life indicated by the symbols of the order that they may attain to the spiritual reality of which those symbols are the shadows. they hold, however, that masonry is at least akin to the ancient mysteries, which were intended for precisely the same purpose- that of offering to man a path by which he might find god; and they deplore the fact that the majority of our modern brn. have so far forgotten the glory of their masonic heritage

LETTER FROM A LUCIFEREAN

re to set satan or lucifer up as gods. here, i will draw the reader s attention to the name of the chapter- the "brotherhood" of lucifer. this reflected the view that one relates with lucifer/satan as elder brethren. thus the aim of satanic ritual (in a broad sense) is to identify the power of satan as one s own power to overcome. satan is then, an ideal type with which the satanist identifies in order to unbridle his passions, hone his will, and test his own resolve. lucifer, the light-bringer, is an extension of this power, the power of the intellect or genius through which one refines the expression of one s will. the separation of satan-lucifer into distinct forms is merely a heuristic device which is used as one moves through different states of progression and for focusing particular

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

ssful horror film of all time, the exorcist (1973, was produced with the expert advise of three jesuit priests, two of whom appear in the movie. in the film s wake, many people began claiming they were possessed. despite the sensationalistic appeal of its graphic content, however, the real core of the exorcist s narrative was the crisis of faith of the younger priest, who must regain his faith in order to save the possessed girl.thus by the end of the movie the devil is thwarted and the power of the christian god reaffirmed. the pervasive horror movie theme of satanic conspiracies helped shape the satanic conspiracy theories that became so influential during the ritual abuse scare. as gavin baddeley, the author of lucifer rising, observes, the movies of the 1970s established satanic cultis

derworld. see also demons;magic and magical groups for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: the free press, 1967. strayer, joseph r. dictionary of the middle ages. vol. 1. new york: charles scribner s sons, 1982. the abbey of thelema the abbey of thelema is an independent initiatory magical group patterned after the argenteum astrum (aa, order of the silver star) and following the magical practices developed by its founder, aleister crowley. the leader of the abbey is gregory von seewald (b. 1955, who serves as praemonstrator of the aa and outer head of the order for its inner circle, which is called the sovereign penetralia of the gnosis. he was initiated into the magical work in 1975, and after nine years established the abbey

5, and after nine years established the abbey. von seewald established links in 1991 to an aa group through a lineage that ran from crowley to karl germer to m. motta to r. eales to himself. he states, this link has been mutually acknowledged, and is not the result of regular nomenclature, but constitutes the cooperation of my branch with another. the abbey of thelema is also a subdivision of the order of thelema, and works closely and in cooperation with the holy order of rahoorkhuit and in association with the holy gnostic catholic church. it has also established the headland press a 1 2 abraxas as conceived by crowley in 1919 (though never carried out by him, in order to publish thelemic and related works. the once secret practices of the magical order ordo templi orientis (oto) revolve

gic, which was taught in stages as the students attained the eighth and ninth degrees of the eleven-degree system. however, in the system taught by the abbey, a student who has reached the zelator grade is invited to participate in these practices, which constitute the essence of the next ring within the abbey, known as the sovereign penetralia of the gnosis. zelators are also invited to join the order of thelemites. because the abbey is a secret order,much of its teachings and practices are not revealed to nonmembers. the abbey has about a hundred members, scattered throughout the united states, canada, greece, england, and australia. see also crowley, aleister;magic and magical groups for further reading: melton, j. gordon. encyclopedia of american religion. 5th ed. detroit, mi: gale res

see also archon; demons; gnosticism for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: free press, 1967. robinson, james m. the nag hammadi library. 1977. new york: harper& row, 1981. adramelechk adramelechk, or king of fire, is mentioned in traditional demonography as eighth of the ten archdemons, as well as a great minister and chancellor of the order of the fly, an infernal order founded by beelzebub. in rabbinic literature, it is said that when he is conjured he manifests himself in the form of a mule or a peacock. adramelechk, who has also been equated with the babylonian anu and with the ammonite moloch, is mentioned in various sources, such as in the history ofmagic, where seligmann pictures him in the shape of a horse; in 2 kings, w

LIBER LXI

be masters who have not even begun to tread the way of service that leads thereto. 5. now the great work is one, and the initiation is one, and the reward is one, however diverse are the symbols wherein the unutterable is clothed. 6. hear then the history of the system which this lection gives you the opportunity of investigating. listen, we pray you, with attention: for once only does the great order knock at any one door. whosoever knows any member of that order as such, can never know another, until he too has attained to mastery. here, therefore, we pause, that you may thoroughly search yourself, and consider if you are yet fitted to take an irrevocable step. for the reading of that which follows is recorded. the history lection 7. some years ago a number of cipher mss. were discovere

rported to derive from the rosicrucians. you will readily understand that the genuineness of the claim matters no whit, such literature being judged by itself, not by its reputed sources. 8. among the mss. was one which gave the address of a certain person in germany, who is known to us as s.d.a. those who discovered the ciphers wrote to s.d.a, and in accordance with the instructions received, an order was founded which worked in a semi-secret manner. 9. after some time s.d.a. died: further requests for help were met with a prompt refusal from the colleagues of s.d.a. it was written by one of them that s.d.a.'s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of any other person whomsoeverhow much more, then

refusal from the colleagues of s.d.a. it was written by one of them that s.d.a.'s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of any other person whomsoeverhow much more, then, one of themselves, and that one most highly revered!they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortly after this, one called s.r.m.d. announced that he had formulated such a link, and that himself and two others were to govern the order. new and revised rituals were issued, and fresh knowledge poured out in streams. 11. we must pass over the unhappy juggleries which charact

rly enough, into verbose and pretentious nonsense: the knowledge proved worthless, even where it was correct: for it is in vain that pearls, be they never so clear and precious, are given to the swine. the ordeals were turned into contempt, it being impossible for any one to fail therein. unsuitable candidates were admitted for no better reason than that of their worldly prosperity. in short, the order failed to initiate. 12. scandal arose and with it schism. 13. in 1900 one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other. 14. he discovered that s.r.m.d, though a scholar of some ability and a magician of remarkable powers, had never attained complete inititiation: and further had fallen from his original place, he having imprudently attracted

her, instituted a rigorous test of s.r.m.d. on the one side and the order on the other. 14. he discovered that s.r.m.d, though a scholar of some ability and a magician of remarkable powers, had never attained complete inititiation: and further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand. the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studyin

LIBER 141

agape to her lord thelema, nor will the intention of the priestess, although a lofty initiate, replace this essential power of the priest over that of which he is but the vehicle and guardian. for this reason the ninth degree is not so easy to be made effective by woman initiates. of what may be the result of a development parallel to that indicated above among the noble and chaste ladies of the order, it is at present impossible for us to declare; but a priori it seems that, though the lion and the eagle are best in combination, the lion is more likely to be able to dispense with the assistance of the eagle, than the eagle to make shift in the absence of the lion. for the gluten is but a menstruum or solvent, and containeth nothing in itself. the tradition also of certain lesser initiati

LIBER 777

n some of its parts, prostituted to the service of dogmatic interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mixed with dewar, and beelzebub with buchanan. but even

though she had an immense genius for acquiring facts, she had none whatever for sorting and selecting the essentials. grant allen made a very slipshod experiment in this line; so have some of the polemical rationalists; but the only man worthy of our notice is frazer of the golden bough. here again, there is no tabulation; for us it is left to sacrifice literary charm, and even some accuracy, in order to bring out the one great point. ii this: that when a japanese thinks of hachiman, and a boer of the lord of hosts, they are not two thoughts, but one. the cause of human sectarianism is not lack of sympathy in thought, but in speech; and this it is our not unambitious design to remedy. every new sect aggravates the situation. especially the americans, grossly and crapulously ignorant as th

ave a clear analogy in shape (perhaps a whole series of analogies, which, on comparing the modern alphabets with primeval examples, breaks up and is indecipherable. the same difficulty in another form permeates the question of gods. priests, to propitiate their local fetish, would flatter him with the title of creator; philosophers, with a wider outlook, would draw identities between many gods in order to obtain a unity. time and the gregarious nature of man have raised gods as ideas grew more universal; sectarianism has drawn false distinctions between identical gods for polemical purposes. thus, where shall we put isis, favouring nymph of corn as she was? as the type of motherhood? as the moon? as the great goddess earth? as nature? as the cosmic egg from which all nature sprang? for as

nnected with the high priestess through the letter gimel. since all things whatsoever (including no thing) may be placed upon the tree of life, the table could never be complete. it is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only divided from the thirty-two-fold table in order to economise space; e.g. in the seven-fold table the entries under saturn belong to the thirty-second part in the large table. we have been unable for the moment to tabulate many great systems of magic; the four lesser books of the lemegeton,4 the system of abramelin, if indeed its qliphothic ramifications are susceptible of classification, once we follow it below the great and terrible demo

ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 1010 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chari

LIBER ALEPH

hilarion, as it was mysteriously foretold unto me in the book of the law. now therefore that thou art come to the age of understanding, do hou give ear unto my wisdom, for that therein lieth a simple and direct way for every man that he may attain to the end. firstly, then, i would have thee to know that spiritual experience and perfection have no necessary connection with advancement in our holy order. but for each man is a path: here is a constant, and there is a variable. seek ever herefore in thy work of the promulgation of the law to discover in each man his own true nature. for in each man his inmost light is the core of his star. that is, hadit; and his work is the identification of himself with that light. it is not every man who is called to the sublime task of the a.a, wherein he

in ignorance) a spell to stir up all the subconscious forces of all the people about him, and his realization of the act a madness potent to drive him to selfinflicted blindness and fury-haunted exile. n the book of wisdom or folly 13 m de somniis. d: sequentia (of dreams. iv: contination) now firmly, o my son, that the true will cannot err; for this is thine appointed course in heaven, in whose order is perfection. a dream of horror is therefore the most serious of all warnings; for it signifieth that thy will, which is thy self in respect of its motion, is in affliction and danger. thus thou must instantly seek out the cause of that subconscious conflict, and destroy thine enemy utterly by bringing thy conscious vigour as an ally to that true will. if then there be a traitor in the cons

children? for herein is the gordian knot in our whole rope of wisdom, and it may not be severed by sword, no, not of a greater than alexander the two-horned. and it is a balance like that of the egg, and the violence of a columbus will but crack the tender shell which we must first of all preserve. now sentinel to this fortress standeth a certain paradox of general application, and in this large order i will declare it, so that its particular sense may enlighten thee hereafter. and this is the paradox, that there are bonds which lead to slavery, and bonds which lead to freedom. all we are bound in many fetters by environment, and it is for ourselves in great part to determine whether they shall enslave us or emancipate us. and i will make clear this thesis to thee by the way of illustrati

e shelter and food with fierce toil. yet thereby he becometh strong against the elements, and his moral force waxeth, so that he is master of such men as live in lands of sun where bodily needs are satisfied without struggle. consider also him that willeth to exceed in speed or in battle, how he denieth himself the food he craveth, and all pleasures natural to him, putting himself under the harsh order of a trainer. so by this bondage he hath, at the last, his will. now then the one by natural, and the other by voluntary, restriction have come each to greater liberty. this is also a general law of biology, for all development is structuralization; that is, a limitation and specialization of an originally indeterminate protoplasm, which latter may therefore be called free, in the definition

ill. now then the one by natural, and the other by voluntary, restriction have come each to greater liberty. this is also a general law of biology, for all development is structuralization; that is, a limitation and specialization of an originally indeterminate protoplasm, which latter may therefore be called free, in the definition of a pedant. c liber aleph vel cxi 38 al de ordine rerum (of the order of things) n the body every cell is subordinated to the general physiological control, and we who will that control do not ask whether each individual unit of that structure be consciously happy. but we do care that each fulfil its function, and the failure of even a few cells, or their revolt, may involve the death of the whole organism. yet even here the complaint of a few, which we call p

LIBER ARARITA

tion. 4. also he pitied them, that they were but reflections distorted. 5. also he smote them, lest they should bear rule over the just. 6. also he harmonized them into one picture, beautiful to behold. 7. and having thus conquered them, there was a certain glamour of holiness even in the hollow sphere of outward brilliance. 8. so that all became splendid. 9. and having firmly established them in order and disposition, 10. he proclaimed the perfection, the bride, the delight of god in his creation. 11. but though thus he worked, he tried ever his work by the star 418. 8 liber dcccxiii vel ararita 12. and it deceived him not; for by his subtlety he expanded it all into the twelve rays of the crown. 13. and these twelve rays were one. 9 v y 0. in the place of the cross the indivisible point

LIBER ASTARTE

ge. for in the brain is the shrine, and there is no image therein; and the breath of man is the incense and the libation. 18. continuation. further concerning occupation. let the devotee transmute within the alembic of his heart every thought, or word, or act into the spiritual gold of his devotion. as thus: eating. let him say .i eat this food in gratitude to my deity that hath sent it to me, in order to gain strength for my devotion to him. or: sleeping. let him say .i lie down to sleep, giving thanks for this blessing from my deity, in order that i may be refreshed for new devotion to him. or: reading. let him say .i read this book that i may study the nature of my deity, that further knowledge of him may inspire me with deeper devotion to him. or: working. let him say .i drive my spade

the love of romeo and juliet, and the love of dante and beatrice, and the love of paolo and francesca, and the love of casar and lucrezia borgia, and the love of aucassin and nicolette, and the love of daphnis and chloe, the love of 1 [this refers to the three volumes of the original edition of thelema which the philosophus would have received, containing libri 61, 65, 7, 220, 27 and 813 in that order. the modern volume titled the holy books of thelema (equinox iii (9, additionally contains the .class a. libri 1, 10, 66, 90, 156, 231, 370 and 400, as well as a facsimile of the ms of liber al. t.s] svb figvra clxxv 7 cornelia and caius gracchus, and the love of bacchus and ariadne, and the love of cupid and psyche, and the love of endymion and artemis, and the love of demeter and persephon

LIBER AZAZEL

e and feed off of the minds of their slaves, i find no fulfilment in slavery. my power is primal and needs no amplification, i have existed and will continue to exist whether held in regard by men or not. i am azazel. i am the lord of the wills of men, not the servant of them. 9. all that which inspires men to a higher form of existence- that is my power, my influence. i am the chaos which brings order. i am the darkness which brings light. 10. hear my word and feel my power, i am the bringer of the dawn, the custodian of the flame- nay, the flame itself. 11. i burn, but shall never be consumed, for my fire is the flame of purity and the exalted nature. i am the uplifting and the consoler. 12. be not mistaken, for though i console, it is a terrible consolation which destroys all that is we

LIBER CCC KHABS AM PEKHT

9] 4 [al ii. 19-20] liber ccc 4 thus shall my worship be about my secret house..1 the last phrase suggests that the island may be great britain, with its mines and tanks; and it is notable that a certain brother obligated to a a is in the most secret of england.s war councils at this hour.2 but it is possible that this instruction refers to some later time when our law, administered by some such order as the o.t.o. which concerns itself with temporal affairs, is of weight in the councils of the world, and is challenged by the heathen, and by the followers of the fallen gods and demigods. note, pray thee, the practical method of overcoming opposition given in ccxx iii:23-26. but this is not to our immediate purpose in this epistle. note, pray thee, the instruction in the 38th and 39th vers

wers of the fallen gods and demigods. note, pray thee, the practical method of overcoming opposition given in ccxx iii:23-26. but this is not to our immediate purpose in this epistle. note, pray thee, the instruction in the 38th and 39th verses of the third chapter of the book of the law. it must be quoted in full .so that thy light is in me; and its red flame is as a sword in my hand to push thy order. that is, the god himself is aflame with the light of the beast, and will himself push the order, through the fire (perhaps meaning the genius) of the beast .there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written) as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and

:24 they will determine to emulate our joy. note, pray thee, the whole implication of the chapter that sooner or later we are to break the power of the slave-gods by actual fighting. ultimately, freedom must rely upon the sword. it is impossible to treat in this epistle of the vast problems involved in this question; and they must be decided in accordance with the law by those in authority in the order when the time comes. thou wilt note that we have written unto thee more as a member of the o.t.o. than in thy capacity as of the a a, for the former organization is coordinate and practical, and concerns itself with material things. but remember this clearly, that the law cometh from the a a, not from the o.t.o. this order is but the first of 1 [part iv of book 4 was not published as origina

LIBER CCXLII AHA

he air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the meth

eal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk fs eye flames; these arms uplift the banner of silence and of strength. hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the pillars of the world! your time is nigh at hand. the snake that marred heaven with his inexhaustible slime is slain; i bear the wand of power, t

climb, with thy life at stake, the ice, the sheer wall of the precipice! master the cornice, gain the breach, and learn what next the ridge can teach! yet.not the ridge itself may speak the secret of the final peak. olympas. all ridges join at last. marsyas. admitted, o thou astute and subtle-witted! yet one.loose, jagged, clad in mist! another.firm, smooth, loved and kissed by the soft sun! our order hath this secret of the solar path, even as our lord the beast hath won the mystic number of the sun. olympas. these secrets are too high for me. marsyas. nay, little brother! come and see! neither by faith nor fear nor awe approach the doctrine of the law! truth, courage, love, shall win the bout, and those three others be cast out. olympas. lead me, master, by the hand gently to this graci

LIBER CHANOKH

i2 8 1 u n i h r l a a 2 8 1 these names are seen written without the heptagram within the heptagon. by reading these obliquely are obtained names of angels called (1) fili bonitatis or filiol lucis. e me ese iana the symbolic representation of the universe 2 akele azdobn stimcul (2) fili lucis. i ih ilr dmal heeoa beigia stimcul [these are given attributions to the metals of the planets in this order: sol, luna, venus, jupiter, mars, mercury, saturn (3) fili filiarum lucis. s ab ath ized ekiei madimi esemeli (4) filii filiorum lucis. l (el) aw ave liba rocle hagone(l) ilemese see all these names in the heptagram of the great seal. so also there are seven great angels formed thus: take the corner letter s, then the diagonal next to it ab, then the next diagonal ath, then the fourth diagon

form bases for these trilateral names. the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left side of the pyramid, linea patris has the cardinal signs, the sign of the element itself at the top, in the order of tetragrammaton (fire, water, air, earth) going upwards. linea filii has 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 l

ft 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, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the sub-element. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions t

ablet, the lower sides to the sub-element. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser

e left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black cross or central tablet. the upper and lower sides are equally attributed to spirit. the left-hand sides to the element of the file, in this order from left to right: spirit, air, water, earth, fire. the right-hand sides to the element of the rank in this order: air, water, earth, fire. the symbolic representation of the universe 14 iv follows plate ix, the alphabet in which all this is written.18 it is the alphabet of the angelic language. the invocations which we possess in that tongue follow in their due place [it is called also eno

LIBER CLXV A MASTER OF THE TEMPLE

ll trouble no further about the details of his career until 1906, when, having reached the age of 20 years, he began to turn his attention toward the mysteries, and to investigate spiritualism, chiefly with the idea of disproving it. from this year his interest in the occult seems to date, and it was about this time that he first consciously aspired to find, and get into touch with, a true occult order. this aspiration was, as we shall see, fulfilled three years later, when he had an opportunity to become a probationer of the a\a, and immediately grasped it; but during those three years his researches led him into varied paths: spiritualism, faithism and other isms on the one hand, and the europe, the leicester, and the cosy corner on the other: last, but not least, into marriage, a diffic

nox 130 becoming as it were omnia in uno for a time, he emerged in a frame of mind well suited to the study of scientific illuminism, of which he was much in need, and, having signed the probationer s pledge form on december 24th, 1909, e.v, he took after careful thought the motto unus in omnibus and has been riding very comfortably ever since. from this time onward, according to the rules of the order, he began keeping a written record of his work, and this makes our task easier; but since he himself became more serious from that moment, we must to a certain extent follow his example and treat what is recorded as the attempt of a struggling soul to obtain light for himself and others. whatever his mistakes, however poor his results, or laughable his failures, there is this much to be said

time. but he does not appear to have done so, for after signing his probationer s oath on december 24th i find no record till january 11th, 1910, e.v, the day he received his first written instructions from his neophyte, frater p.a. as those instructions represent the basis upon which he worked for a considerable period, i shall include them here, in spite of the fact that it may have been out of order for him to work on definite instructions at all, since the probationer is supposed to choose for himself those practices which please him best, and to experiment therewith for himself. since however he did not know this at the time, he cannot be blamed for doing his best along the lines laid down by his neophyte.1 in any case he might have done far worse than to strive to carry out these few

it is presumptuous for a neophyte to lay down rules; for (a) he cannot possibly know what his probationer needs, having no record to guide him (b) the probationer s task is to explore his own nature, not to follow any prescribed course. a third objection is that by putting the probationer in corsets, an entirely flabby person may sneak through his year, and become a neophyte, to the shame of the order. but this objection is theoretical; for initiation is overseen from the third order, where no error may endure. o.m. the equinox 132 as this cannot be done with comfort, in this country (england, let your chief practice take place an hour or half an hour before your breakfast hour. 4. if possible set apart a room wherein to carry out your exercises; keep it clean, and only keep in it objects

er, the equinox, and the equinox 134 a few occult books, he sailed for canada, alone, to start again in new and unploughed fields. section iii july 25, 1910, to april 30, 1911 the next entry in his diary is dated july 25th, 1910. it is a general confession of the previous six months. half of his year of probation had passed away, and he has not reported to, or received any communication from, the order. he laments his negligence in this respect, but writes: yet know i well that i alone have suffered and shall suffer from this negligence, and i must humbly take any results that may arise out of my failure. still, even though i may have neglected the advice given me when i first became a probationer, i feel that i have progressed, be it never so slightly, along the path which from the first

LIBER COLLEGII SANCTI

l apparel for the a a according to various extant contemporary photographs and descriptions, the robe of a probationer was a white tau robe with no hood. on the breast is an upright pentagram; on the back a hexgram consisting of an ascending red triangle and a descending blue triangle, with a golden tau in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hood. according to gliber vesta, h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on th

as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sleeve. philosophus: green sash affixed to right sleeve. dominus liminis: replace black hood with a white hood, with the gthree neteru h (the triple egyptian gaxe h hieroglpyh signfying gthe gods h) below the eye-holes. this account been disputed; a different account of the outer order robes, said to be derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and in an appendix to james eschelman fs book the magical and mystical system of the a a according to this the neophyte robe was plain black with a hood and the symbols added were as f

rious colours) on the breast; dominus liminis: rose emblem at the centre of this cross. contra this, it has been suggested that the dark-coloured hooded robes with a rose cross on the breast and the eye in a triangle surrounded by a 48-rayed hexagram on the forehead of the hood, as worn by crowley and leila waddell in a number of contemporary photographs, were in fact one or another of the second order robes; specifically, that in the photograph gthe silent watcher h in equinox i (1) is believed to be crowley fs red adeptus major robe, which is still extant; it is likely that the adeptus within and adeptus exemptus robes were of a similar design, but different colour. the robe of an adeptus minor is not described in the published version of gliber vesta. h a copy of gliber vesta h with add

ed at all points. no one will be admitted as a neophyte unless his year's work gives evidence of considerable attainment in the fundamental practices, asana, pranayama, assumption of god-forms, vibration of divine names, rituals of banishing and invoking and the practices set out in sections 5 and 6 of liber o. although he is not examined in any of these, the elementary experience is necessary in order that he may intelligently assist those who will be under him. the task of a neophyte. g c the tests called the powers of the sphinx. h it should not be assumed that these are formal theoretical or practical examinations. a hint of what might have been intended may perhaps be found in letter 74 of magick without tears, gobstacles on the path h althought there the four tests are glyphed under

, and no work of that title has been published; it may not be extant, or it may be the same as liber hhh, the practice of which pertains to the grade of zelator. the task of a zelator. g. he shall go to his practicus. h the gems and equinox iv (1) printings of gliber clxxxv h (and presumably the original) had gto his zelator h; this has been changed on the basis that the general rule of the outer order grades, as far as can be ascertained from other references in gliber clxxxv h and elsewhere, was that the person supervising any given aspirant was, or at least in that instance functioned as, a member of the grade immediately above; i.e, practici supervising zelatores, philosophi supervising practici, etc. similarly the corresponding section in the task of a practicus had gto his practicus

LIBER CORDIS CINCTI SERPENTE

all they understand not that thou and i are fashioning a boat of mother-of-pearl. we will sail down the river of amrit even to the yew-groves of yama, where we may rejoice exceedingly. 40. the joy of men shall be our silver gleam, their woe our blue gleam.all in the mother-of-pearl. 41 (the scribe was wroth therat. he spake: o adonai and my master, i have born the inkhorn and pen without pay, in order that i might search this river of amrit, and sail thereon as one of ye. this i demand for my fee, that i partake of the echo of your kisses) 42 (and immediately it was granted unto him) 43 (nay; but not therewith was he content. by an infinite abasement unto shame did he strive. then a voice) 44. thou strivest ever; even in thy yielding thou strivest to yield.and lo! thou yieldest not. 45. g

LIBER CXCVII STORY OF SIR PALAMEDES

e men? that is thy question, warrior sir palamede the saracen! 11 iv now, with two score of men in life and one fair babe, sir palamede resolves one last heroic strife, attempts forlorn a desperate deed. at dead of night, a moonless night, a night of winter storm, they sail in dancing dragons to the fight with man and sea, with ghoul and gale. whom god shall spare, ride, ride (so springs the iron order. let him fly on honour.s steed with honour.s wings to warn the king, lest honour die! then to the fury of the blast their fury adds a dreadful sting: the fatal die is surely cast. to save the king.to save the king! hail! horror of the midnight surge! the storms of death, the lashing gust, the doubtful gleam of swords that urge hot laughter with high-leaping lust! though one by one the heroes

a rein? who is the naked man that spurs a charger into camelot, his face like christ.s? what glory stirs the air around him, do ye wot? sir arthur arms him, makes array of seven times ten thousand men, and bids them follow and obey sir palamede the saracen. 16 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune.s whirling-wheel, there comes a dwarf to arthur fs hall, all cased in damnascened steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the d

LIBER CXX

. earth (as is implied in liber samekh, and used in the lesser pentagram, star ruby and others) or if he intends the directions of the cherubic signs (as in the planetary stations: e. fire, s. earth, w. air, n. water (used in the lesser hexagram, the star sapphire and others) or even the directions in liber reguli: n. air, s. fire, e. earth, w.water. the only set of directions that agree with the order of the spell itself (ignoring markouts on the directions) and go in order of the verse to be said, is that of the elemental directions, which i have used. there are a couple of other lacunae that i have not attempted to fill in, though it is obvious what is intended. crowley sent this ritual to frater semper peratus as part of the material involved in an order called "the order of thelemites

the spell itself (ignoring markouts on the directions) and go in order of the verse to be said, is that of the elemental directions, which i have used. there are a couple of other lacunae that i have not attempted to fill in, though it is obvious what is intended. crowley sent this ritual to frater semper peratus as part of the material involved in an order called "the order of thelemites. in the order of thelemites (as also given in liber al vel legis) there are but three grades: the hermit, the lover, and the man of earth. in all official documents of the order (of thelemites) they are referred to as magister, adeptus, and zelator. the requirements to pass beyond the grade of zelator to the grade of adeptus are that the candidate has completed the regular training of the argentum astrum

ng of the argentum astrum prior to the grade of adeptus. the requirements for passage beyond the grade of adeptus to the grade of magister are that the candidate be at least a lord of the paths of the vault of the adepts, that eleven years as an adeptus be completed, that the grade of babe of the abyss in the argentum astrum be completed, and that there be a retirement from all active work in the order involving contact with groups. there were several other and more stringent requirements that also had to be undergone according to the constitution: pledge forms had to be signed and other work completed. several papers were attached to this, which includes the opening and closing of the temple, as well as the initiation ritual for zelator (which has to be performed under four eyes. these we

der four eyes. these were: schedule a: opening, closing, initiatiation ritual of zelators (this paper. schedule b: the form of initiation of adepti (it is explicitly stated that there shall be no form of initiation for magisters. schedule c: gives the conditions by which magisteri appoint adepti to help zelators, and notes that the general plan of the o.t.o. is to be put before all members of the order( of thelemites. ritual cxx called "of passing through the tuat. 23(1,1 (members assembled, clothed, throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahada

y be taught) should take place actually in an open temple. followeth the ceremony of admitting a neophyte to the mysteries, which is to be performed upon him before he is admitted to an ordeal] the ritual called "passing through the tuat (the officers are three in number, invisible are ta-nech for nuit, bes-n-maut for hadit. thence cometh forth visable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join the candidate, or ego, with him. the officer is also tem, to open, ra to close; kephra, to admit, and ahathoor, to seal the grade. he is thus the pentagram in himself. the hierophant. his dress is that of the magus described by abramelin. the wand is in his hand; but the spear and sword are ready. the candidate, dresses as is his c

LIBER DCCCLX JOHN ST

deals seem but incidents hardly worthy to mention, save in so far as they are the levers by which i moved the world. even those dreadful periods of .dryness. and of despair seem but the necessary lying fallow of the earth. all those .false paths. of magic and meditation and of reason were not false paths, but steps upon the true path; even a a tree must shoot downwards its roots into the earth in order that it may flower, and bring forth fruit in its season. so also now i know that even in my months of absorption in worldly pleasure and business, i am not really there, but stand behind, preparing the event. imagine me, therefore, if you will, in paris on the last day of september. how surprised was i.though, had i thought, i should have remembered that it was so.to find all my necessary ma

signs of the grades from 0 =0 to 7 =4. then did i take upon myself the great obligation1 as follows: i. i, o.m &c, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: 1 [this is the .oath of the abyss. or the oath of 8 =3. t.s] john st. john 9 ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things v. that i will perform all things and endure all things vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing

the proper adaptation of this ritual to the purpose of self-initiation. 1 [the ritual published as .liber 671. is not the ritual which crowley is here describing, but the adaptation for self-initiation that he prepared during this magical retirement. one revision of the earlier form, a scripted initiation ritual with two officers and a candidate, adapted from the neophyte ceremony of the hermetic order of the golden dawn, survives in typescript as .liber dclxxi vel aort. but is unpublished. t.s] john st. john 31 oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him that hath

one with it. but this is a very shallow view. one never knows what may be required; i.e, a beginner like myself doesn.t. further, one cannot write an effective ritual till one is already in a fairly exalted state. and so on. we must just do the best we can, now as always. 2.00 i have been concentrating solely on the revision and copying of the ritual. therefore i now live just as i always live in order to get a definite piece of work done: concentrating as it were off the work. as levi also adjures us by the holy names. coming back from lunch (a dozen marennes vertes and an andouillette aux pommes) i met zelina visconti, more lovely-ugly than ever in her wild way. she says that she is favourably disposed towards me, on the recommendation of her concierge .the tongue of good report hath alr

john is not adonai; and st. john had better do a little humiliation to-morrow. nothing being more humiliating than pr.n.y.ma, i will begin with that. the sixth day 12.05. thus then.oh ye great gods of heaven!.begins the sixth day of the great magical retirement of that holy illuminated man of god our greatly honoured frater, o.m, adeptus exemptus 7= 4 brother-elect of the most secret and sublime order a a he does with great difficulty (and no interior performance) just four breath-cycles. somebody1 once remarked that it had taken a hundred million years to produce me; i may add that i hope it will be another hundred million before god makes such another cur. 12.15. have performed the equilibrating ritual of the scourge, the dagger, and the chain; with the holy anointing oil that bringeth

LIBER DCCCXI ENERGIZED ENTHUSIASM

the leyden jar of genius. these three methods they assign to three gods. these three gods are dionysus, apollo, aphrodite. in english: wine, women and song. now it would be a great mistake to imagine that the greeks were recommending a visit to a brothel. as well condemn the high mass at st. peter fs on the strength of having witnessed a protestant revival meeting. disorder is always a parody of order, energized enthusiasm 5 because there is no archetypal disorder that it might resemble. owen seaman can parody a poet; nobody can parody owen seaman. a critic is a bundle of impressions; there is no ego behind it. all photographs are essentially alike; the works of all good painters essentially differ. some writers suppose that in the ancient rites of eleusis the high priest publicly copulat

ebrant suppress even the minutest manifestation of animal pleasure. of the qualifying tests there is no necessity to speak; it is sufficient to say that the adepts have always known how to secure efficiency. needless also to insist on a similar quality in the assistants; the sexual excitement must be suppressed and transformed into its religious equivalent. vii with these preliminaries settled in order to guard against foreseen criticisms of those protestants who, god having made them a little lower than the angels, have made themselves a great deal lower than the beasts by their consistently bestial interpretation of all things human and divine, we may consider first the triune nature of these ancient methods of energizing enthusiasm. music has two parts; tone or pitch, and rhythm. the la

LIBER DOMINI

selves by puffing up their own stature are the least likely to be true possessors of esoteric wisdom, whereas those who genuinely walk the path of the master are confident in their own existence and need no adulation heaped upon them by others. 16. i am the first being, before all others. observe the proper respect. comment: this statement refers to the preeminence of satan within the existential order of this planet only. he is first as he is the driving force of evolution and life/consciousness development on earth. 17. if anyone says to you, follow me, your answer should be a scornful laughter. follow no man who seeks to be followed. they are weak beings who need others from whom to syphon energy. let them enslave one another. those who are of me are slaves to no one or nothing. comment

LIBER E

, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, of the body of nuit. 3 [this was written prior to the discovery of pluto. t.s (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20. liber e vel exercitiorvm svb figvra ix v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 i 1. it is absolutely necessary that all experiments should be recorded in detail during, or immediately after, their performance. 2. it is highly important to note the physical and mental condition of the experimenter or experimenters. 3. the time and place of all experiments must be noted; also the state of the wea

LIBER GRADUUM MONTIS ABIEGNI

recumbant positions are more suitable for repose after meditations than for meditation itself. liber e vel exercitiorvm 12 4. the arrowhead. 5. the bear. 6. the ivy. 7. the parallelogram. these positions with bowed head are suitable for asana and for meditation, but not for pranayaleliber xiii vel gradvvm montis abiegni a syllabus of the steps upon the path v a a publication in class d issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? there was also an humming-bird that spake unto the horned cerastes, and prayed him for p

grade of adeptus exemptus adeptus minor ritual viii ritual revealed in vision of eighth athyr probationer neophyte zelator practicus philosophus the four powers of the sphinx liber vii the building of the magic pentacle ritual dclxxi posture hatha yoga control of breathing liber ccxx the forging of the magic sword ritual cxx the qabalah liber dcclxxvii gnana yoga control of speech devotion to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in certain cases ritual xxviii] porta porta porta col -legii ad s.s. the knowledge and conversation of the holy guardian angel control of thought. raja yoga. harmonizing of the knowledge& powers already acquired. liber mysteriorum the lamp

sciousness.11 he is given a meditation-practice in the destruction of thoughts.12 instruction and examination in control of speech. practical.13 further, he casts the magic cup. no ritual admited to the grade of philosophus, which is conferred by authority when the task of the practicus is accomplished. 5. the philosophus. his duties are laid down in paper e, class d. he practices devotion to the order. instruction and examination in methods of meditation by devotion (bhakti-yoga).14 instruction and examination in construction and consecration of talismans, and in evocation.15 theoretical and practical. examination in rising on the planes (liber o, caps v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mah.satipatth.na.1

corrected. 19 see gliber iii vel jugorum, h iii. 20 gliber mysteriorum h is unpublished and may be no longer extant in its original form, but the context in which it is cited, together with the statement in liber 185 that the dominus liminis must learn a part in a temple of initiation, suggests that it may be in part administrative, and concerned with the theory and practice of running a magical order. 21 as far as anyone can tell, ritual viii and gthe instruction given in the eighth athyr (of liber 418) for the attainment of the knowledge and conversation of the holy guardian angel h are the same document; it is not clearly delinated in the equinox publication, but the obvious cut-off point would be from gand thus shall he do who will attain unto the mystery of the knowledge and conversa

LIBER LIBRAE

hty children from their maidens. 49. yea! without draught, without embrace:.and the voice answered yea! these things shall be. 50. then i sought a word for myself; nay, for myself. 51. and the word came: o thou! it is well. heed naught! i love thee! i love thee! 52. therefore had i faith unto the end of all; yea, unto the end of allliber libra svb figvra xxx v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 0. learn first.oh thou who aspirest unto our ancient order!.that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of matter, and the strife of contending force

there is no sect, therefore take heed that thou blaspheme not the name by which another knoweth his god; for if thou do this thing in jupiter thou wilt blaspheme hwhy and in osiris hwchy. ask and ye shall have! seek, and ye shall find! knock, and it shall be opened unto you [this text is a slight adaptation by crowley of an instruction originally circulated in the practicus grade of the hermetic order of the golden dawn, titled gon the general guidance and purification of the soul. h the g.d. version may be studied in regardie (ed, the golden dawn and the complete golden dawn system of magick. gliber libra h was first published in equinox i (1) and reprinted in gems from the equinox and equinox iii (10, in the latter case with a questionable author credit to gthe master therion. h key ent

LIBER LLL PARADIGMAT PIRATE

s supplied accounts, ideas, excellent short technical manuals like phil hine fs chaos servitors and even personal grimoires of the their own journeys through the pandaemonaeon. from 1986 the magazine gchaos international h supplied a new forum for a breathtaking expansion of chaos magic, which was centered around the organization of most of the original small iot network into an effective magical order for teaching magical technique and working innovative group magic. in 1991 pete carroll, in liber kaos, set down a materialistic theory of how magic works, and a chaos-shaped system of practical magical attributions, the psychonomicon. by the mid-90 fs there were enough working chaos magic groups in operation, particularly within the iot, that a considerable base of innovative experience exi

orming the exercises of liber lll. the work of meditative trance is very helpful in keeping focused and assists the magician in maintaining peak form. however it is also time consuming, and some practitioners cannot reasonably be expected to set aside an hour a day to meditate in addition to time set aside for other magical practices. instead i recommend that the neophyte occasionally meditate in order to stay gup to speed h so to speak, without overdoing it and risking burning out entirely. to remain at the level of proficiency gained during the practice of liber mmm it is only necessary to meditate two or three successive days a week. your edge is maintained without an undue amount of stress or pressure (which would ultimately be counterproductive. those with heavy work or administrative

ividual burning out. section 1 lucid dreaming (based on working with stephen laberge, ph.d. and howard rheingold fs exploring the world of lucid dreaming) the process of mastering the art of lucid dreaming is conducted in several stages. it is not as easy as one would suppose. however, keeping a dream journal is usually a good place to start, as well as re-reading or re-visualizing your dreams in order to be able to consciously attain awareness of your dreamscape. it frequently proves to be a precursory method of eventually taking conscious control of your dreams and using them for magical purposes. there are several ways that can be employed over a period of time, and the neophyte will explore and master these techniques. this section of liber lll is unique because you can practice it con

uld be the purest possible state of no-mind during ritual work, regardless of the choice of gnosis used to reach that state. the magician should master as many states of gnosis as possible and explore those that normally would be strange and foreign. maintaining a comprehensive journal that records all you observe from a state of post-gnosis is crucial. each state of gnosis can be mastered in any order, and the listing below is arbitrary. unless otherwise specified, each gnosis section should take about a week to complete, or the magician should experiment with each variety listed for a week to obtain a thorough understanding of each type of gnosis. the following are examples of gnosis that the neophyte may wish to use; he or she can also substitute other known varieties of gnosis for the

sleeplessness one of the best ways of shattering the blinders daily placed on us by the psychic censor is to overload its capacity for filtering and editing information coming into our system. while sleeplessness is certainly the most time-consuming of gnostic techniques (taking up to three or four days, it can also be the most productive. i recommend doing it while taking a week off from work in order to prevent any negative ramifications arising from inattentiveness at the office. interestingly enough, this form of gnosis will occur when you are at the point when you should be in deepest sleep. studies on sleep deprivation have shown that our brains continue to function normally during the hours of the day that we are normally awake. it is only on the second and third nights of sleepless

LIBER LVII

chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive mother,15 who is eternally conjoined with ba, the father, for the maintenance of the universe in order. therefore she is the most evident form in which can know the father, and therefore is she worthy of all honour. she is the supernal mother, co-equal with chokmah, and the great feminine form of god, the elohim,16 in whose image man and woman are created, according to the teaching of the qabalah, equal before god. woman is equal with man, and certainly not inferior to him, as it has been the

ccording to the teaching of the qabalah, equal before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, 15 [because of the insertion of the yod, r

habet a, m, and c. replace these, and we get awmyca, which adds up to 358, the number alike of cjn, the serpent of genesis, and the messiah. we thus look for redeeming power in iao, and for the masculine aspect of that power. now we will see how that power works. we have a curious dictionary, which was made by a very learned man, in which the numbers from 1 to 10,000 fill the left hand column, in order, and opposite them are written all the sacred or important words which add up to each number.30 we take this book, and look at 17. we find that 17 is the number of squares in the swastika, which is the whirling disc or thunderbolt. also there is gwj, a circle or orbit; dwz, to seethe or boil; and some other words, which we will neglect in this example, though we should not dare to do so if w

show how they suppose one quality to proceed from the last, first in the pure god-world atziluth, then in the angel-world briah, and so on down to the demon-worlds, which are however not thus organised. they are rather material that was shed off in the course of evolution, like the sloughs of a serpent, from which comes their name of shells, or husks. apart from silly questions as to whether the order of the emanations is confirmed by palaontology, a question it is quite impertinent to discuss, there is no doubt the sephiroth are types of evolution as opposed to catastrophe and creation. the great charge against this philosophy is founded on its alleged affinities with scholastic realism. but the charge is not very true. no doubt but they did suppose vast storehouses of .things of one kin

nd most perfect of the numbers) 8. the ogdoad, intellect (also change in stability. derived from 2 and 3 by multiplication, 8= 23* at colombo aug. 1901. p. ramahathan [note by ac in a copy of equinox i (5, transcribed by yorke] on the qabalah 31 9. the ennead, stability in change. derived from 2 and 3 by multiplication, 9= 32 (note all numbers divisible by nine are still so divisible, however the order of the figures is shifted) 10. the decad, the divine end. represents the 1 returning to the 0. derived from 1+ 2+ 3+ 4. 11. the hendecad, the accursed shells, that only exist without the divine tree. 1+ 1= 2, in its evil sense of not being 1. section ii 0. the cosmic egg. 1. the self of deity, beyond fatherhood and motherhood. 2. the father. 3. the mother. 4. the father made flesh.authoritat

LIBER LXI VEL CAUSAE

who have not even begun to tread the way of service that leads thereto. 5. now the great work is one, and the initiation is one, and the reward is one, however diverse are the symbols wherein the unuterrable is clothed. 6. hear then the history of the system which this lection gives you the opportunity of investigating. liber lxi 2 listen, we pray you, with attention: for once only does the great order knock at any one door. whosover knows any member of that order as such, can never know another, until he too has attained to mastery. here, therefore, we pause, that you may thoroughly search yourself, and consider if you are yet fitted to take an irrevocable step. for the reading of that which follows is recorded. 3 the history lection 7. some years ago a number of cipher mss. were discover

y purported to derive from the rosicrucians. you will readily understand that the genuineness of the claim matters no whit, such literature being judged by itself, not by its reputed sources. 8. among the mss. was one which gave the address of a certain person in germany, who is known to us as s.d.a. those who discovered the ciphers wrote to s.d.a, and in accordance with instructions received, an order was founded which worked in a semi-secret manner. 9. after some time s.d.a. died: further requests for help were met with a prompt refusal from the colleages of s.d.a. it was written by one of them that s.d.a..s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgements of any other person whomsoever. how much more, t

sal from the colleages of s.d.a. it was written by one of them that s.d.a..s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgements of any other person whomsoever. how much more, then, one of themselves, and that one most highly revered. they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortly after this, one called s.r.m.d. announced that he had formulated such a link, and that himself and two others were to govern the order. new and revised rituals were issued, and fresh knowledge poured out in streams. liber lxi 4 11. we must pass over the unhappy juggleries w

larly enough, into verbose and pretentious nonsense: the knowledge proved worthless even where it was correct: for it is in vain that pearls, be they never to clear and precious, are given to the swine. the ordeals were turned into contempt, it being impossible for anyone to fail therein. unsuitable candidates were admitted for no better reason than that of their worldly prosperity. in short, the order failed to initiate. 12. scandal arose, and with it schism. 13. in 1900, one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other. 14. he discovered that s.r.m.d, though a scholar of some ability and a magician of remarkable powers, had never attained complete initiation: and further had fallen from his original place, he having imprudently attracted

other, instituted a rigorous test of s.r.m.d. on the one side and the order on the other. 14. he discovered that s.r.m.d, though a scholar of some ability and a magician of remarkable powers, had never attained complete initiation: and further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand. the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. vel causa 5 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six ye

LIBER LXVII THE SWORD OF SONG

rough the looking-glass. harder than ever. she said to herself, and then, looking determinedly intelligent .so that s what the song is called. i see. but what is the song .you must be a perfect fool. said the knight, irritably .the song is called .stout doubt; or the agnostic anthology. by the author of .gas manipulation .solutions .the management of retorts. and other physical works of the first order.but that.s only what it.s called, you know .well, what is the song then. said alice, who was by this time completely bewildered .if i wished to be obscure, child. said the knight, rather contemptuously .i should tell you that the name of the title was .what a man of 95 ought to know. as endorsed by eminent divines, and that. seeing that she only begin to cry, he broke off and continued in a

ithout a glory en-compassing them. the function of the facts is then quite passive: it matters little or nothing whether the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the mysterious medium of those ancient faiths which come up in as many colours as their investigator has moods .in order to get over the ethical difficulties presented by the na ve naturalism of many parts of those scriptures, in the divine authority of which he firmly believed, philo borrowed from the stoics (who had been in like straits in respect of greek mythology) that great excalibur which they had forged with infinite pains and skill.the method of allegorical interpretation. this mighty .two handed engi

at root of all abomination!.the whole machinery of inheritance, property, and all the labyrinth of law. we may more readily assume that the buddha was (apparently at least) condemning incontinence. we know that buddha had abandoned his home; true, but nature has to be reckoned with. volition is no necessary condition of offence .i didn.t mean to. is a poor excuse for an officer failing to obey an order. enough of this.in any case a minor question; since even on the lowest moral grounds. and we, i trust, soar higher!.the error in question may be resolved into a mixture of murder, theft and intoxication (we consider the last under the fifth precept) the fourth precept here we come to what in a way is the fundamental joke of these precepts. a command is not a lie, of course; possibly cannot b

case a minor question; since even on the lowest moral grounds. and we, i trust, soar higher!.the error in question may be resolved into a mixture of murder, theft and intoxication (we consider the last under the fifth precept) the fourth precept here we come to what in a way is the fundamental joke of these precepts. a command is not a lie, of course; possibly cannot be; yet surely an allegorical order is one in essence, and i have no longer a shadow of a doubt that these so-called .precepts. are a species of savage practical joke. apart from this there can hardly be much doubt, when critical exegesis has done its damnedest on the logia of our lord, that buddha did at some time commit himself to some statement.(something called) consciousness exists. is, said huxley, the irreducible minimu

their brother from the worm that dieth not! the works of george archibald bishop will speak for themselves; it would be both impertinent and superfluous in me to point out in detail their many and varied excellences, or their obvious faults. the raison d tre, though, of their publication, is worthy of especial notice. i refer to their psychological sequence, which agrees with their chronological order. his lifehistory, as well as his literary remains, gives us an idea of the progression of diabolism as it really is, not as it is painted. note also (1) the increase of selfishness in pleasure (2) the diminution of his sensibility to physical charms. pure and sane is his early work; then he is carried into the outer current of the great vortex of sin, and whirls lazilky though the sleepy wat

LIBER LXXVIII

ouse of wrong! free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether loin the great one of the night of time. t e and f such are the titles of the abodes or atouts of thooth; of the mansions of the house of my father 8 liber lxxviii the descriptions of the seventy-eight symbols of this book i; together with their meanings of the aces first in order and importance are the four aces, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the conne

queen prince princess king queen prince princess herein are resumed the especial characteristics of the four court cards of the suits suits 24 liber lxxviii of the thirty-six decans here follow the descriptions of the smaller cards of the four suits, thirty-six in number, answering unto the thirty-six decans of the zodiac. commencing from the sign aries, the central decans of each sign follow the order of the days of the week. thus. card central decan of meaning day 3 of wands a established strength! 6, p. b material success" 9, s. c despair and cruelty% 3, c. d abundance# 6, w. e victory& 9, p. f material gain$ 3, s. g sorrow f 6, c. h pleasure! 9, w. i great strength" 3, p. j material words% 6, s. k earned success# 9, c. l material happiness& being thus the four threes, sixes, and nines

ntral decan of meaning day 3 of wands a established strength! 6, p. b material success" 9, s. c despair and cruelty% 3, c. d abundance# 6, w. e victory& 9, p. f material gain$ 3, s. g sorrow f 6, c. h pleasure! 9, w. i great strength" 3, p. j material words% 6, s. k earned success# 9, c. l material happiness& being thus the four threes, sixes, and nines. the first and third decans follow the same order: sunday beginning in the first decan of f and in the third decans of c and i. the planets govern respectively decans with the following titles. a description of the cards of the taro 25 f 1. e strife 5 of wands. 2. g sorrow 3, swords. 3. i oppression 10, wands. 4. l abundant success 8, cups. 5. b success unfulfilled 7, pentacles. or in b e g i l two wands: 1 each of the other suits& 1. e vic

ghly and definitely determined. ultimating force. follow the particular descriptions of each of the thirty-six cards: with full meanings. decan-cards are always modified by the other symbols with which they are in contact. 28 liber lxxviii xxi the lord of strife five of wands two white radiant angelic hands issuant per nubes dex-ter and sinister. they are clasped together in the grip of the first order, i.e. the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is upright in the middle; the others cross each other. flames leap from the point of junction. above the middle wand is the sign f, and below is that of e: th

. netzach of h (lying, promises unfulfilled; illusion, deception, error; slight success at outset, not retained. herein the angels lahlm and hawhj rule. a description of the cards of the taro 35 xxxiii the lord of swiftness eight of wands or torches four white radiating angelic hands (two proceeding from each side) issuant from clouds; clasped in two pairs in the centre with the grip of the first order. they hold eight wands, crossed four with four. flames issue from the point of junction. surmounting the small wands with flames issuing down them, and placed in the centre at the top and bottom of the card respectively, are the symbols of# and i for the decan. too much force applied too suddenly. very rapid rush, but quickly passed and expended. violent, but not lasting. swiftness, rapidity

LIBER MMCMXI NOTE ON GENESIS

hange in the divination method is that in the golden dawn version one counted 5 rather than 11 for aces; also, the g.d. paper instructed selection of the significator based on the appearance of the querent (c) ordo templi orientis this e-text last revised 25.08.2olliber mmcmxi a note on genesis from the paper written by the v.h. fra. i.a. 5 =68 (allan bennett) a a publication in class c issued by order: d.d.s. 7 =48 pramonstrator o.s.v. 6 =58 imperator n.s.f. 5 =68 cancellarius 1 prefatory note the following essay is one of the most remarkable studies in the hebrew qabalah known to me. its venerable author was an adept familiar with many systems of symbolism, and able to harmonise them for himself, even as now is accomplished for all men in the book 777. in the year 1899 he was graciously

e sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays .o agnus dei! qui tollis.qui tollis peccata mundi.dona nobis pacem. and this fire, this lamb of god, is aries, symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note..it may be objected to this enunciation of the colours that y, the father, is fire; that h, the mother, is water; that w, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are

e clavicle he translated and edited, although it has no real connection with the rest of the key, an elaborate grimoire of ceremonial magic. i would call it .spurious. but that would imply that the rest of the clavice was in some way .genuine. the .lecture on microcosmos in mss. of r.r. and a.c. is probably a reference to the lecture .the microcosm: man. circulated to adepti minores in the second order. bennett may be alluding to the passage which runs. but the human neshamah exists only when the higher will is reflected by the agency of aspiration from kether into the lower body, and when the flaming letter c is placed like a crown upon the head of microprosopus. thus only doth the human will become the receptacle liber mmcmxi 20 of the higher will and the action of neshamah is the link t

LIBER MMM

equisite for any real progress with the initiate 3 syllabus. a magical diary is the magician s most essential and powerful tool. it should be large enough to allow a full page for each day. students should record the time, duration and degree of success of any practice undertaken. they should make notes about environmental factors conductive (or otherwise) to the work. those wishing to notify the order of their intention to begin the work are invited to do so via the publisher. 13 mind control to work magic effectively, the ability to concentrate the attention must be built up until the mind can enter a trance-like condition. this is accomplished in a number of stages: absolute motionlessness of the body, regulation of the breathing, stopping of thoughts, concentration on sound, concentrat

ther face. attachment to any attribute of oneself, 17 one s personality, one s ambitions, one s relationships or sensory experiences- or equally, aversion to any of these- will prove limiting. on the other hand, it is fatal to lose interest in these things for they are one s symbolic system or magical reality. rather, one is attempting to touch the sensitive parts of one s reality more lightly in order to deny the spoiling hand of grasping desire and boredom. thereby one may gain enough freedom to act magically. in addition to these two meditations there is a third, more active, form of metamorphosis, and this involves one s everyday habits. however innocuous they might seem, habits in thought, word, and deed are the anchor of the personality. the magician aims to pull up that anchor and c

ess and, most significantly, a goad to further effort. 23 liber mmm 1987 peter j. carroll. reproduced without permission. to be distributed as needed. compiled by nefilim 23. thanks to: bifurc- liber null& psychonaut ?j- image scans. if you have found this useful, please purchase the official copy: liber null& psychonaut. isbn: 0-87728-639-6 available at most online occult book stores, or by mail order (i presume) from mandrake and otheakliber nv svb figvra xi v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult of the infinite without. 00. the aspirant is hadit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant lea

LIBER NU

6 liber n v 30. summary continued. preliminaries. these are the meditations necessary to beaccomplished. 1. the discovery of hadit in the aspirant, and identification with him. 2. the continuous one. 3. the value of the equation n(.n. 4. cremnophobia. 31. summary continued. preliminaries. these are the ethical practices to be accomplished. 1. assertion of kether-point-of-view. 2. reverence to the order. 3. abolition of human will. 4. exercise of true will. 5. devotion to nuit through a beautified life. 32. summary continued. the actual rite. 1. retire to desert with crown and other insignia and implements. 2. burn perfume. 3. chant incantation. 4. drink unto nuit of the elixir. 5. lying supine, with eyes fixed on the stars, practice the sensation of falling into nothingness. 6. being actua

LIBER O

it surrender himself. 33. summary concluded. the results. 1. expansion of consciousness to that of the infinite. 2. gloss of all h the highest mystical attainment. 3. true wisdom and perfect happiness (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20tiliber o vel manvs et sagitta svb figvra vi v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 i 1. this book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in its preparation. 2. in this book it is spoken of the sephiroth and the paths; of spirits and conjurations; of gods, spheres, planes, and many other things that may or may no

ibrating 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, trace the triangles in the same order and starting from the same point, but trace each triangle in the opposite direction. 13 see 777, col. v. generally for the planets use the name for the sephirah corresponding, and for the signs, the name of the sephirah corresponding to the ruling planet. in the version taught in the golden dawn, the letters of ararita were attributed to the points of the hexagram in .lightning flash. order

t. in the version taught in the golden dawn, the letters of ararita were attributed to the points of the hexagram in .lightning flash. order (a to saturn, r to jupiter, a to mars, etc) and the particular letter was to be vibrated along with the other names. 14 the print editions read. as in plate on preceding page. the hexagram of sol is formed by tracing the hexagrams of the other six planets in order, thus twelve triangles in total. in the diagram, numbers are placed by the starting point of the first stroke* all material by aleister crowley (c) ordo templi orientis jaf box 7666 new york ny 11016 u.s.a. no copyright is claimed on key entry, formatting, or editorial notes. typed and edited by frater t.s. for celephais press, somewhere beyond the tanarian hills. last revised 01.07.2004 eor

LIBER OS ABYSMI VEL DAATH

frater t.s. for celephais press, somewhere beyond the tanarian hills. last revised 01.07.2004 eorliber os abysmi vel daath svb figvra cdlxxiv v a a publication in class c g i (motto, titles, etc, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: that i will lead a pure life, as a devoted servant of the order: that i will understand all things: that i will love all things: that i will perform all things and endure all things: that i will continue in the knowledge and conversation of my holy guardian angel. that i will work without attachment: that i will work in truth: that i will rely only upon myself: that i will interpret every phenomenon as a particular dealing of god with my soul. and if i f

LIBER RV VEL SPIRITUS

ree occurences of this experience .sana is not lost. the body appears (on another theory) to have lost its weight almost completely, and to be moved by an unknown force (d) as a development of this stage, the body rises into the air, and remains there for an appreciably long period, from a second to an hour or more. let him further investigate any mental results which occur. 6. third practice. in order both to economize his time and to develop his powers, let the zelator practise the deep full breathing which his preliminary exercises will have taught him during his walks. let him repeat a sacred sentence (mantra) or let him count, in such a way that his footfall beats accurately with the rhythm thereof, as is done in dancing. then let him practise pr.n.y.ma, at first without the kumbakha

LIBER SAMEKH

h] point ii 13 may resolve the phenomenal again into its noumenal phase by uniting any two opposites in ecstatic passion. line 10 he acclaims his angel as having appointed that this formula of love should effect not only the dissolution of the separateness of the lover into his own impersonal godhead, but their co-ordination in a gchild h quintessentialized from its parents to constitute a higher order of being than their, so that each generation is an alchemical progress towards perfection in the direction of successive complexities. as line 9 asserts involution, line 10 asserts evolution. line 11 he acclaims his angel as having devised this method of self-realization; the object of incarnation is to obtain articulate apprehension of the soul by measuring its reactions to its relations wi

to these nine an extra fifteen numbers (see in liber d the meanings and correspondences of 9, 15, 24, 45, 300, 345).15 45 is moreover adm, man. gmosheh h is thus the name of man as a god-concealing form. but in the ritual let the adept replace this gmosheh h by his own motto as adeptus minor. for gishrael h let him prefer his own magical race, according to the obligations of his oaths to our holy order!16 (the beast 666 himself used gankh-f-n-khonsu h and gkhem h in this section) liber samekh svb figvra dccc 14 line 2 the adept reminds his angel that he has created that one substance of which hermes hath written in the table of emerald, whose virtue is to unite in itself all opposite modes of being, thereby to serve as a talis-man charged with the spiritual energy of existence, an elixir o

the effect of the ritual has been (a) to keep them so busy with their own work that they cease to distract him (b) to separate them so completely that his soul is stripped of its sheaths (c) to arouse in him an enthusiasm so intense as to intoxicate and anasthetize him, that he may not feel and resent the agony of spiritual vivisection,33 just as bashful lovers get drunk on the wedding night, in order to brazen out the intensity of shame which so mysteriously coexists with their desire (d) to concentrate the necessary spiritual forces from every element, and fling them simultaneously into the aspiration towards the holy guardian angel, and (e) to attract the angel by the vibration of the magical voice which invokes him. the method of the ritual is thus manifold. there is firstly an analys

onal editorial material, york beach, maine: samuel weiser, 1995 (ed. by william breeze. preisendanz, karl (ed: papyri graca magica: die griechischen zauberpapyri (2 vols. leipzig: teubner, 1928-31; second edition stuttgart: teubner, 1973. regardie, francis israel: ceremonial magic. wellingborough: aquarian, 1980 (ed) the golden dawn (full title: the teachings, rites and ceremonies of the hermetic order of the golden dawn (4 vols) chicago: aries press, 1937-1940; 6th edition in one volume, st. paul, minnesota: llewellyn, 1989. waite, arthur edward: the book of black magic and of pacts, including the rites and mysteries of goetic theurgy, sorcery and infernal necromancy. london: 1898. second edition as the book of ceremonial magic, london: rider, 1911; reprinted new hyde park, ny: university

symbolism. 15 the greek spelling in the original enumerates to 915, 3 5 61. 16 there is no obvious reference to any gmagical race h in any of the oaths of a a grades up to and including adeptus minor as given in gliber collegii sancti, h unless one considers the a a itself to fit this billing (an early typescript of the a a neophyte ritual, gliber dclxxi vel oart, h is extant which refers to the order as the gm [mysteries, presumably] of i [initiation (boring but possible? isis? iacchus? israel? israfel, h possibly whatever the i stands for should be substituted. israel regardie, when he produced an adaptation of the gbornless one h as an example ritual for the collection of golden dawn papers he edited, substituted gthe magic of light h, a reference to the sub-title of the g.d. z2 paper

LIBER SEPTEM REGUM SANCTORUM

d& joyful, clad in the robe of a probationer& crowned with laurel, is led by the hegemon (his neophyte) into the hall. taken to the altar, on which burns a small fire of odorous wood, cedar or sandal or lign aloes, he is made to kneel thereat& the black officer comes forward threatening him with his scourge& saith: hiereus: who art thou? hegemon (for cand: i am the aspirant to the sacred& sublime order of a\a& i seek the aid of osiris. 1 missing in this copy. but the text implies that the temple contains (i) an altar of some kind, probably in the west (near the entrance to the room (ii) seven thrones for the planetary stations, probably arranged in a heptagon, with the fourth in the east (iii) a dais of seven steps in the east, beyond the station of sol, with a throne atop it, and (iv) a s

all crying aloud: osiris is a black god. there he must remain for seven hours (if at any point previous in the ritual he should say: i ask not these blessings; i seek osiris. what saith yon silent dark one? or words of similar purport, the hegemon answers, removing the hoodwink once and for all:6 verily, thou sayest well; know that osiris is a black god& the straight way unto the sacred& sublime order lieth not through the green pastures& beside still waters. but in the valley of the shadow of death, his crook& scourge shall avail thee. take them therefore& fold thine arms upon thy breast; ascend with me the seven steps of the throne. the aspirant then does so, standing between the officers. the fourth throne is removed to leave a passage. the seven kings rush upon him& belabor him with t

LIBER THISHARB

hich shadows are cast. but we see that not only does the mind retain impressions, but that it is so constituted that its tendency is to retain some more excellently than others. thus the great classical scholar, sir richard jebb, was unable to learn even the schoolboy mathematics required for the preliminary examination at cambridge university, and a special act of the authorities was required in order to admit him. 7. the first method to be described has been detailed in bhikku ananda metteya's gtraining of the mind h (equinox, i. 5, pp. 28-59, and especially pp. 48-56. we have little to alter or to add. its most important result, as regards the oath of the abyss, is the freedom from all desire or clinging to everything which it gives. its second result is to aid the adept in the second m

to alter or to add. its most important result, as regards the oath of the abyss, is the freedom from all desire or clinging to everything which it gives. its second result is to aid the adept in the second method, by supplying him with further data for his investigation.3 1 those in posession of liber 185 will note that in every grade but one the aspirant is pledged to serve his inferiors in the order [the adeptus minor is not so pledged; the probationer has no inferiors in the order. t.s] 2 make the adeptus exemptus perfect as such before proceeding [note added in mtp publication of liber 913] 3 the magical memory (i.e, of former incarnations) frees one from desire by shewing how futile and sorrow-breeding all earthly and even sub-magical attainment proves [note added in mtp publication

ublication of liber 913] svb figvra cmxiii 3 8. the stimulation of memory useful in both practices is also achieved by simple meditation( gliber e h, in a certain stage of which old memories arise unbidden. the adept may then practice this, stopping at that stage, and encouraging instead of suppressing the flashes of memory. 9. zoroaster has said, gexplore the river of the soul, whence or in what order you have come; so that although you have become a servant to the body, you may again rise to that order (the a a) from which you descended, joining works (kamma) to sacred reason (the tao) h1 10. the result of the second method is to show the adept to what end his powers are destined. when he has passed the abyss and become nemo, the return of the current causes him gto appear in the heaven

the abyss.1 1 [the oath of the abyss is usually identified with the ggreat obligation h which appears at the start of gjohn st. john h (liber 860, running as follows: 1. i (motto, titles, etc, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: 2. that i will lead a pure life, as a devoted servant of the order: 3. that i will understand all things: 4. that i will love all things: 5. that i will perform all things and endure all things: 6. that i will continue in the knowledge and conversation of my holy guardian angel: 7. that i will work without attachment: 8. that i will work in truth: 9. that i will rely only on myself 10. that i will interpret every phenomenon as a particular dealing of god wi

LIBER XCV THE WAKE WORLD

y rise and fall, only of course much more wonderful than that] so i asked what i must pay, and they said .you are now mistress of all these houses from the fourth to the ninth. you have managed the servants. hall well enough since your marriage; now you must manage the others, because till you do you can never go on to the third house. so i said .it seems to me that they are all in perfectly good order. but they took me up in the air, and then i saw that the outsides were horribly disfigured with great advertisements, and every single house had written all over it: first house this is his majesty.s favourite residence. no other genuine. beware of worthless imitations. come in here and spend life! come in here and see the serpent eat his tail! so i was furious, as you may imagine, and had m

hem, and a little sarcastic remark to make them ashamed; so they read: via f v. serpens domus iv v. benignitas ratio natura naturata adeptum oportet rationis facultatem regnare liber xcv 16 fifth house, and mostly dream at that. seventh house. external splendour and internal corruption and so on. and on each one i put .no thoroughfare from here to the first house. the only way is out of doors. by order. this was frightfully annoying, because in the old days we could walk about inside everywhere, and not get wet if it rained, but nowadays there isn.t any way from the fourth to the third house. you could go of course by chariot from the fifth to the third, or through the house where the twins live from the sixth to the third, but that isn.t allowed unless you have been to the fourth house to

LIBER XV CHYMICAL JOUSTING OF PERARDUA

y on this chapter as printed in the second edition of the book of lie aliber lv the chymical j o u s t i n g o f brother perardua with the seven lances that he brake v a a publication in class c the regimen of the seven 1 the chymical jousting of brother perardua with the seven lances that he brake he slayeth sir argon le paresseux. now brother perardua, though he was but a zelator of our ancient order, had determined in himself to perform the magnum opus, and to procure for himself one grain of the powder, one minim of the elixir, and the tincture of double efficacy. not fully did he yet comprehend the mysterium of our art, therefore impose he upon himsef the sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning to the powers of t

LIBER XXV THE STAR RUBY

ephais press/ niwg. this e-text last revised 12.06.2004] 10 [psyche. for eros and psyche see the fable in the metamorphoses (golden ass) of apuleius, the reference in any case being to vau and he final of tetragrammaton, as chaos and babalon (see gthe vision and the voice h) represent yod and he. magick has gbellow hadit. h. t.s] 11 [the signs of n.o.x. are described in gliber v vel reguli. h the order in which they are given is left to the ingenium of the aspirant. t.s] 12 [grk, gbefore me the iunges, behind me the teletarchs, at my right the sunoches, at my left the daimons; for about me flames the star of five and in the column the star of six is fixed. h for the iunges, teletarchs and sunoches see the chaldaan oracles and the secondary literature thereon. t.s] 13 [commentary by crowley

LIBER XXXIII AN ACCOUNT OF AA

unges, teletarchs and sunoches see the chaldaan oracles and the secondary literature thereon. t.s] 13 [commentary by crowley on this chapter as printed in the second edition of the book of lie o liber xxxiii an account of a a first written in the language of his period by the councillor von eckhartshausen and now revised and rewritten in the universal cipher v a a publication in class c issued by order: d.d.s. 7= 4 o.s.v. 6= 5 n.s.f. 5= 6 the silent watcher. 1 [the revisers wish to acknowledge gratefully the translation of madame de steiger, which they have freely quoted] it is necessary, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered throughout the world, but which is governed by one truth and united in one spirit. this c

thought whose activity is not due to the presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand tem

uilding the grand temple (through the evolution of humanity) by which the reign of l.v.x. will be 2 liber xxxiii manifest. this society is in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but

he difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic action. thus, when the earth was night utterly corrupt by reason of the great sorcery, the brethren sent mohammed to bring freedom to mankind by the sword. this being but partially a success, they raised up one luther to teach freedom of thought. yet this f

of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hieroglyphic screens, the tru

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

best be translated ggods, h the principal word, gasir, h is explicitly presented by the most 1 important medieval interpreter, snorri sturluson, as meaning gpeople of asia, h and indeed the word often has the feel in mythological texts of an extended kin group or tribe rather than of a collective of deities. and the other group, the ones who aim for the destruction of the cosmos and disruption of order, are certainly not ggiant h in the sense that they are demonstrably larger than the gods. they are usually called the gjotnar, h and again as the term is used in the mythology it feels more like a tribal or kin group than anything else. the world in which the asir and jotnar play out their struggle has its own set of place-names but is essentially recognizable as scandinavia. there are river

otnar fight over resources, precious objects, and, especially, women. the flow of such wealth is all in one direction, from the jotnar to the asir, and in fact one might divide the narratives of the mythic present into those in which the gods acquire something from the giants and those in which an attempt by the giants to acquire something from the gods is foiled. in the mythic future, this world order will come to a fiery end as gods and giants destroy each other and the cosmos, but a new world order is to follow in which the world will be reborn and inhabited by a new generation of asir. the historical background scandinavia consists of the low-lying danish islands and the peninsula of jutland and the great scandinavian peninsula, which in its northern reaches is divided in two by the hu

islands to the west: the orkneys, the shetlands, the faroes, and iceland. this push was finally to reach greenland and north america, and it was paralleled by extensive travel from sweden to the east, to finland and russia, down the great russian river systems to constantinople and the black sea. according to the icelandic sources, powerful chieftains fled western norway and settled in iceland in order to avoid the tyranny of harald fairhair. there may introduction 5 be some truth in this, and even if norway was hardly the only source of immigration into iceland, it remained the country most connected to iceland and the kingdom into which iceland was finally folded in 1262.1264. but from the time of the settlement. iceland was gfully settled h by 897 according to learned authors of the twe

years around 1280. it appears to be a copy of a now lost manuscript, probably written circa 1250, and it seems that some of the poems in it may have been written down as early as the very beginning of the thirteenth century. these are not, however, the mythological poems. codex regius of the poetic edda contains 31 poems, sometimes joined or interrupted by prose passages, arranged in a deliberate order by the unknown scribe who wrote it, an order that moves from the mythological to the heroic. it is ordered within the mythological and heroic sections as well. the manuscript begins with voluspa (prophecy of the seeress, which gives a summary of the entire mythology, from the origin of the cosmos to its destruc- 12 norse mythology tion to its rebirth. voluspa can also be regarded as an odin

dda. there are few differences between the texts of the poems in the two manuscripts, but am 748 contains a mythological poem not included in codex regius of the poetic edda, namely, baldrs draumar (baldr fs dreams, an account of odin fs questioning of a seeress about the fate of baldr. one additional mythological poem, rigsthula (rig fs rhymed list, which tells of the origins of the human social order, is found in a manuscript of snorri fs edda. each eddic poem had its own history before it was written down, and there has been much speculation about the dates and origins of the various poems. most scholars believe strongly in the possibility that some of the mythological poems were composed, after iceland fs conversion to christianity, by antiquarians secure enough in their christianity t

LOGOMACHY OF ZOS

knowing not myself fully how can i know much of other selves and the gods? but the o- n>b 2 9"d- e. z..q 2# v( is a function of the all-remembering soul: so believe from your necessities, which alone obtain response and recompense. whether of good or evil. nightmare: how dreadful is this place; is it some religious hereafter? xk 2- g' 7e. 5. v o( b- 5! faecia( 2 o. h..1. 5* 2 f' 5..q which sprang order by separateness and every inequality, with the supreme attainment of individuality and ego. wisdom is the realisation of the mysterious incomprehensibility of all things, whoever the designer; and all the partial disclosures of knowledge prove this. if i was begotten of all yesterdays then ego (made of my memories become flesh) is my only lamp for the tomorrows. my gods have grown with me. t

, with all its varying degrees of consciousness, is our light in the darkness of the unseen and unknown, for it has infinite relatability that will replenish our light. we often feel more in strangers, in new things, forgetting our nearer relatives, so seek relation elsewhere. no! not when. i am forgetting the sticky anticipated near-legacy. that damned something for nothing. chaos is the hyle of order and the future design. if this universe sprang into existence from non-intelligence, purposelessness, and if everything is an accidental by-product, then we are bastards of futilities. things exhausting and reforming may appear as chaotic, an essential fluidity. there is nothing accidental, everything is a predestination of incredible intelligence and order, and to some extent in ourselves

e are. if god is manifest in all phenomena, our reactions have outstripped the devil himself. if our ethics were as logical as our techniques and methods of design they would at least have appropriateness. whether the psyche develops with the body, or whether a transmutation occurs or is created by us, matters little as long as we endow it with godlike form. chaos wedlocked to chaos gave birth to order. t- p( 9..t"d..1 y..q' 2 .5: e may take. because of our infinite relationships, potentialities are there. the shapes of form are not yet exhausted and there are no miracles beyond living matter. though flesh in its most radiant beauty is miraculous, it does not imply that nature has exhausted all possibilities of pleasuring in flesh. you are still inchoative, unfit for eternity, hence you fa

in that we gain certain powers of transference. to us, truth has relation to how much we believe of the things we would believe in. always true: i 2 n>b 2/ n>b> 2 o> meanings become obscure, beyond our definition, and guessing becomes our technique. the simple becomes complex and our logic a tautology of qualifications that are apt to somersault to their opposites, and will transform our original order into chaos. all experiences are true for us to the extent we have realized of them. they ultimately become organic, hence the eternal recurrence giving further disclosures and the feeling that we have experienced them before. mind and body constantly constipating is a sign of permanent invalidism. the beautiful face covers the skull, hence beauty is the out-product of the grotesque (no relat

are not foul. i have indrawn all foulness, but my exhalations are not that bad. as human beings, all we absorb. psychically or bodily. forms its own excretion. the rationale of our beliefs and acceptances usually spring from pretentiousness or misconception, never as compensation for our failures. therefore, do not believe in god because you have failed to realize yourself, but believe in god in order to realize that concept in yourself. even though the first stimulus comes from without, there is in this way more likelihood of response. everywhere the juke-box wails "i got rhythm, i got music c" and everyone asserts that he is as good as everyone else. yes. rhythm with what? the blind-worm cycle? and as good as who? no man is equal to the gods, neither his soul nor his better self. if sup

LUCIFERIAN SORCERY

publications 3 sorcery has gone through an awakening in the past 30 years which allows for new experimentations and developments. the significance in the last 30 years is the beginnings and critical stage of what became wicca and witchcraft. the systems originally intend produced an exciting aspect to magick and sorcery can be, explorative and in many ways continually innovative. the work of the order of phosphorus as within the the witches sabbat current deals with the direct linage of spiritual communion by each individual who seeks. thus, the only hereditary aspects are only conceptual in their need. one must not be a hereditary or linage based witch to proceed with the great work. this is significant only as an added bonus. the individual must however, have the inner drive and calling

the attendants. zos vel thanatos (aka. austin spare) created numerous glyphs and sigils based on the astral conclave, even writing texts which included a full invocation of the sabbath. above the alphabet of desire the witches sabbat path should be absorbed by the fledgling 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

ath of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a witches sabbat grimoire of vampiric sorcery and chaos magick by michael ford, 1999, 2001 saturn itself is the lower octave of which initiation is led, and through this planetary symbol may the practitioner emerge through the dual gnosis of lucifer and shaitan, the gateways of becoming upon the path. the order of phosphorus is founded upon the techniques taught through the lore of witches sabbat, the lore and legend of the old transferred into magickal technique. the common history of the gnosis is labeled luciferian as it was indeed lucifer and azazel who brought the black flame to humanity, enabled it to rise above the mongoloid putty of our ancestors and become something beautiful. witchcraft w

lly view the very gate of the left hand path. very few will enter this infernal tread, as it brings 11 one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the witches sabbat circles of time or renouncing to a much kinder garden path. the witches sabbat of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we consider that every individual has the right to believe and practice what he or she wills, unless it harms another unjustifiably. the order of phosphorus is against bigotry and racism, considering such as the filth of non-human advancement (above set the adversary

aths that lead to human advancement and knowledge, including those of the white light persuasion. we consider that every individual has the right to believe and practice what he or she wills, unless it harms another unjustifiably. the order of phosphorus is against bigotry and racism, considering such as the filth of non-human advancement (above set the adversary based from aos illustrations) the order of phosphorus as a whole considers itself as a manifestation of lucifer itself, those who join are literally doing the devils work by bettering themselves. thought dictates advancement by positive practice of magick and sorcery. ones own darkside must be explored in areas not normally embraced by occult orders. the qlippoth as described in michael ford s the book of the witch moon is a demon

LUCIFERIAN SORCERY AND SET TYPHON

os held as their highest god. set is called a mighty warrior who had his kingdom in the north, specifically in the northern sky where he dwelled in a star of the constellation of khepesh or the thigh. as typhon has long been associated with set the common traits of his nature are clear. consider the nature of typho as the greeks called him, his nature was of the beast and he corrupted the natural order, the course of nature. set was of this nature as well, an anti-nature in that his spirit was against the natural laws and went forth upon its own course. in the luciferian path, the common element of practice is to forge with your own identification of mythology, your own path against others. that is, by antinomian practice from a spiritual foundation, the adept becomes like set or ahriman

universe and not a creation of mankind. while man had created anthropomorphic attributes, this spirit if you will pre-existed human consciousness. to practice luciferian witchcraft and sorcery, one essentially prepares the mind and body to be a vessel for this force, not joining in union with it, rather encircling the essence of the adversary and allowing the self to shape chaos into self-willed order within the self. this, by definition alone is chaos magick. what transfers the title is a result of what transformed the gnosis itself, the intent of the work. be cautious in the terms of chaos magick, you are not simply paradigm shifting, rather utilizing chaotic forces to utilize temporary order in the self to grow stronger and progress as an adept. chaos magick in the terms of which i ref

ick to manifest itself in the initiate who may be of this essence, born by the spark of djinn fire to witch blood. this is a luciferian process of self- liberation which invites a deeper understanding of daemon and angel, their union outside of a christian standpoint. it is the otherness which individuals may seek to inspire, bringing one closer to the lord of storms and chaos, set to a spirit of order in the self. when writing of angels, a point of the `angelick familiar, luciferian angel or holy guardian angel may be observed, higher aspects of our consciousness, while `demonic familiar is the lower, bestial aspects of our consciousness, atavisms, the shadow itself. here is the essence of ahriman as the bringer of shadow, from which we encircle both the higher with the lower. references

n, there becomes little difference in the hga and evil genius, shadow and light become encircled and the self grows as one balanced point within the circle of arte. the alphabet of desire, as austin spare called it, represents the complete arcane of sorcery from which the black adept may make his desires flesh in spirit and in flesh. the methodology of the qlippoth is also within this gnosis. the order of phosphorus instructs a basic teaching of the creation of the alphabet of desire based on the 22 tunnels of the qlippoth as defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be reflected into another. called the chaos star/sigil, this eight pointed symbol represents the void and non-being concerning matt

the 22 tunnels of the qlippoth as defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be reflected into another. called the chaos star/sigil, this eight pointed symbol represents the void and non-being concerning matter in the universe. chaos is the most beneficial force, from it the black adept weaves temporary order within the self. in sabbat rites, it is the ritual of transferring the consciousness unto the self. this is reminiscent of the italian witches covens that took to the spirit hunt on the dreaming plane as well. the luciferian essence of attending the conclave is the meeting place of the three (consider hecate/lilith the guardians of the crossroads, it is the seven rayed star which initiates a

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

defining state of consciousness must be adhered to. the union of some aspects of middle eastern practices such as sufism and the various parallel witch ways of tribes of the deserts are essential productive and beneficial for the advancement in human thinking. there is much to be learnt from other cultures, however the heart of such always emanates within a focus of folk magic or witchcraft. the order of phosphorus is founded upon the techniques taught through the lore of luciferian witchcraft, the lore and legend of the old transferred into magickal technique. the common history of the gnosis is labeled sethian as it was indeed lucifer/seth and azazel who brought the black flame to humanity, enabled it to rise above the mongoloid putty of our ancestors and become something beautiful. wit

the very gate of the left hand path. very few will enter this infernal tread, as it brings one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the sabbatic circles of time or renouncing to a much kinder garden path. the luciferian witchcraft tradition of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we consider that every individual has the right to believe and practice what he or she wills, unless it harms another unjustifiably. the order of phosphorus is against bigotry and racism, considering such as the filth of non-human advancement. the order of phosphorus

gnosis of which he/she seeks after. this is primarily an individual process and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circle of the witchblood whom have offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the sethian witchcraft lineage that is present within some of its initiates. it is very much like a call of the blood, it whispers on the webs of dreams from which you are slowly lifted up to the stag, n

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

emerges as the sun. through the art of sorcery shall the winding path be shown, through the art of magick shall we all be elevated towards the light. the luciferian witchcraft tradition in relation to one particular group of individuals announces a specific development of the cunning craft and darker, more hidden elements of the left hand path. coven nachttoter has announced the formation of the order of phosphorus, a luciferian group based on a wide variety of traditions which allow the individual a multitude of choices to develop his/her will to its fullest potential. the foundation of toph and coven nachttoter is luciferian magick, and the luciferic witchcraft tradition developed by the coven. taken from elements of gardnerian and medieval witchcraft, influences of thelemic magick, aus

lest potential. the foundation of toph and coven nachttoter is luciferian magick, and the luciferic witchcraft tradition developed by the coven. taken from elements of gardnerian and medieval witchcraft, influences of thelemic magick, austin osman spare, chaos sorcery and other avenues, toph intend to move magickal initiation into new areas of science and folklore. this is the primary tool of the order, working with phi brainwave patterns to control ones own initiation into the mysteries. systems are very important to the order, and its works. while some may find interest in the witchcraft tradition developed within toph, some may find especial interest in the medieval black magick systems worked with through the group. finding a strength and beauty in the left hand path allows a balanced

d its works. while some may find interest in the witchcraft tradition developed within toph, some may find especial interest in the medieval black magick systems worked with through the group. finding a strength and beauty in the left hand path allows a balanced and positive ascent into the high mysteries of the goddess and god forms from which flows our inherent myth. much of the doctrine of the order of phosphorus flows directly from the grimoire 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 b

entially the left hand path is the foundation for human advancement, as it teaches us to become like lucifer or lilith itself, independent, knowledge seeking and self-deified. the black magickian often called witch or warlock are the individuals who taste from the chalice of the serpent, the wisdom of asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. the two paths are essentially united consciously, from which each individual will be able to unite the microcosm with the macrocosm, the angelic and the demonic, the shadow and the light, all opposites in union. this is the work of the beast 666 and babalon conjoined. the very beginnings of witchcraft hold much lore and legend as any other rel

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

grounded in nuclear physics. modern physics recognizes four fundamental forces that govern the behavior of all matter in the universe. these include the strong force that determines interactions between the fundamental subnuclear particles called quarks, and the weak force, which is also a type of nuclear force. in addition, the electromagnetic force defines how atoms interact with one another in order to make chemical and biological compounds, while the force of gravity dictates how massive bodies such as 12 evolution and religious creation myths planets, stars, and galaxies interact to form the large-scale systems we see in the universe. these four forces act with very different strengths, the strong force being the strongest (obviously) and gravity being the weakest by very many orders

red. dyson then wonders about the reason why the ordering of these forces was such that matter as we know it did form, a prerequisite for life to appear and, ultimately, a prerequisite for sentient life-forms like humans to reflect upon this particular occurrence. dyson sees here the action of a supernatural being or a universal mind who must have ordained the precise values of the four forces in order to allow human beings not only to exist, but also to wonder about the reason why the universe is built the way it is. by extending this type of reasoning further, one can imagine that this supernatural being (god) had a purpose in mind when it created our unique universe. this purpose is the creation of a universe where celestial bodies would form and where ultimately life, including human l

its destructive moral, cultural and political legacies. to replace materialistic explanations with the theistic understanding that nature and human beings are created by god. further, accordingly, our center for the renewal of science and culture [the old name of the csc] seeks to show that science supports the concept of design and meaning in the universe and that design points to knowable moral order. one could not be clearer regarding the religious slant of id and its view that the universe has a purpose. it should also be kept in mind that behe s book came out several years ago, in 1996. in the meantime, behe s ideas have been largely discredited by the fast progress typical of modern biological science. yet, curiously, darwin s black box continues to be invoked by creationists and id

ult, first man calls all the other men together, and they decide to leave all the women and live separately on their own. both sexes suffer from the separation, especially from frustrated sexual desire. yet as time passes, women fail at growing food, but the men are successful. the men are thus victorious over women in this battle of the sexes, but they realize they must reunite with the women in order to procreate and perpetuate their group, and so they do so. this navajo myth has been interpreted in different ways. some scholars suggest it may have developed as the navajo were shifting from hunting and gathering to agriculture. in this idea, agriculture was initially conducted mostly by women, depriving males of their roles in subsistence. later, men were active in agriculture, and the m

him, as for lamarck, earth could not possibly be as young as just a few thousand years. he realized that processes such as erosion by wind and water, as well as the formation of geological layers, are extremely slow, meaning that visible features of earth s surface must have taken considerable periods of time to materialize. in addition, lyell was very interested in fossils and stratigraphy, the order in which rock layers are laid down. he realized that in many cases fossils found in rock layers close to the surface were relatively abundant and resembled the skeletons of contemporary animals. by contrast, fossils found in deeper layers were much scarcer and did not look anything like modern animals. the deepest layers often contained no fossils at all. lyell hypothesized that deep rock la

MACNULTY W KIRK KABBALAH AND FREEMASONRY

y of modern biology. new york: alfred a. knopf. mooney, c. 2005. the republican war on science. new y02kabbalah and freemasonry w. kirk macnulty, 320 kabbalah in masonic history paper which undertakes to demonstrate an influence of kabbalah on freemasonry, particularly one presented to a non-masonic audience, should certainly start with some information about the nature and history of the masonic order. a definition of the order as it exists today is relatively easy: freemasonry is a secular fraternal organization, open only to men, which promulgates the principles of morality and seeks to advance the practice of brotherly love and charitable action among all persons not simply among masons. it is not a religion; but it is a society of religious men in that as it requires its members to be

masons are obligated on the "volume of sacred law" and each mason takes his obligation on that particular volume of sacred writings which he holds to be sacred. while encouraging each brother to follow the teachings of his own religion, freemasonry is not concerned with the details of those religions; and sectarian religious discussion is forbidden at masonic gatherings. while not a religion, the order might be considered to be a "philosophical companion to religion" to my way of thinking that very idea is implicit in this definition, taken from the first lecture: masonry is "a peculiar system of morality, veiled in allegory and illustrated by symbols."1 as might be expected of a society of religious men, the moral and philosophical principles communicated by these symbols are considered t

n unsolved question the problem of the origin of "speculative" masonry, with its symbolic use of columns, arches, and other architectural features, and of geometrical symbolism, as the framework within which it presents a moral teaching and a mystical outlook towards the divine architect of the universe."3 at the present time there is no real agreement, even among masons, about the origins of the order. some masons, those who are romantically inclined, like to think that they have participated in the very rituals which were used by king solomon to instruct the workmen at the building of his temple. this is certainly an unrealistic view.4 without doubt, there are plenty of operative masons (stonecutters) to be found in european history, but there is no evidence of a group of philosophically

nd symbol what masons actually did at their meetings we must rely almost entirely on exposures for the period from 1717 until the last quarter of the 18th century. we do know a little. there certainly was "masonic activity" in england in the middle of the 17th century. the first speculative masons that we can identify positively are sir robert moray and elias ashmole. they were initiated into the order in 1641 and 1646 respectively, both in the north of england. both were closely involved with the hermetic/ kabbalistic tradition: ashmole was a significant contributor to the literature of that tradition, and moray was the patron of the alchemist, thomas vaughan.6 in theatrum chemicum britannicum ashmole makes a point which it will be useful for us to note at the outset. he writes "and there

ort of mystical activity. apparently, in author's view they were acting in the role of "conjurers, necromancers, and witches (to borrow ashmole's words. of course, simply from this pamphlet, we cannot know what transpired in the meetings of these late 17th century masons; but it is not unreasonable to think that they might have been doing something related to the hermetic/kabbalistic tradition in order to earn the suspicion of the pamphlet's author. this pamphlet assures us that in the late 17th century there was a popular awareness of masons and a perception that they had mystical involvements. beyond concluding that masons were present in london in 1698, we can derive from this pamphlet some tentative ideas about their frame of mind. it was to be almost twenty years before these men made

MAGIC AND SPELLS

rds speak of as the art is the means by which some beings can call on the ever-present .energies and wield them to create effects. sorcerers do this instinctively through an innate gift and the incredible force of their personalities. bard songs waken echoes o the songs of beginning, the music of creation itself. wizard's construct processesspells- enabling them to bend the weave to their will in order to do what they desire. the divine power infusing any cleric holding the spells of her god or goddess can do the same, shaping the 26-40 41-so 51-55 s6-8s 86-95 96-100 mystra and the weave nothing happens. the spell does not function. any material components are used up. the spell or spell slot is used up, and charges or uses from an item or spell-like ability are used up. nothing happens. t

ser can take a moveequivalent action to note the exact boundary of a dead magic zone. shadow weave users are not attuned to the weave and experience no such unusual sensations in regions of dead magic. any spellcaster, weave or shadow weave, can use a detect magic spell to delineate the extent of any dead magic within the spell's range. naturally, a weave user must be outside the affected area in order to employ this tactic. effects of dead magic a dead magic zone functions in most respects as an antimagic field spell, except that it does not impede the spells or spell-like abilities of shadow weave users, nor does it interfere with the operation of shadow weave magic items. divination spells cannot detect subjects that are within dead magic zones. finally, it isn't possible to use a telep

h effects varies with each mythal. rune magic in the snowbound mountains of the north, dwarves and giants have dwelled for uncounted years as rivals and enemies, and their deeds are only rumored in human lands. in the lore of the shield dwarves, runes-carefully inscribed symbols from the secret characters of the dwarven alphabet-can be carved to hold spells of great potency. learning the runes in order to use rune magic, a character must learn the inscribe rune feat (see chapter 1: characters. rune magic is strongly tied to the dwarven and giant deities and is thus the province of divine spellcasters. some students of rune magic choose to virtually abandon the normal practice of magic in order to concentrate on their chosen medium, becoming runecasters of great power. magic creating runes

inscribing a rune requires a craft check against a dc of 20+ the level of the spell used. the craft skill you use is anything appropriate to the task of creating a written symbol on a surface (metalworking, calligraphy, gemcutting, stonecarving, woodcarving, and so on. you paint, draw, or engrave the rune onto a surface and make the check (dwarves usually engrave their runes in stone or metal in order to take advantage of their racial affinity for these items) if the check fails, the rune is imperfect and cannot hold the spell. the act of writing triggers the prepared spell, whether or not the craft check is successful, making the spell unavailable for casting until you rest and regain spells. that is, the spell is expended from your currently prepared spells, just as if it had been cast

half this base price. a rune's market value equals its base price. triggering runes whoever touches the rune triggers the rune and becomes the target of the spell placed in it. the rune's creator may touch the rune safely without triggering it, or deliberately trigger it if he so desires (runemakers often carry healing or restorative runes for just this purpose) the rune itself must be touched in order to trigger it, so an object with a rune may be handled safely as long as care is taken to avoid contacting the rune. if the spell only affects objects, then an object must trigger the rune. as with a symbol spell, a rune cannot be placed upon a weapon with the intent of having the rune triggered when the weapon strikes a foe. unlike the spell glyph of warding, the rune spell is not concealed

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

for over two years. the greater part of the research work, however, was carried on prior to the writing of the manuscript. the collection of reference material was begun in 1921, and three years later the plans for the book took definite form. for the sake of clarity, all footnotes were eliminated, the various quotations and references to other authors being embodied in the text in their logical order. the bibliography is appended primarily to assist those interested in selecting for future study the most authoritative and important items dealing with philosophy and symbolism. to make readily accessible the abstruse information contained in the book, an elaborate topical cross index is included. i make no claim for either the infallibility or the originality of any statement herein contai

ken by mr. alfred beri, who declined all remuneration for his labor. the latin, italian, french, and spanish translations were made by prof. homer p. earle. the hebrew text was edited by rabbi jacob m. alkow. miscellaneous short translations and checking also were done by various individuals. the editorial work was under the supervision of dr. c. b. rowlingson, through whose able efforts literary order was often brought out of literary chaos. special recognition is also due the services rendered by mr. robert b. tummonds, of the staff of h. s. crocker company, inc, to whom were assigned the technical difficulties of fitting the text matter into its allotted space. for much of the literary charm of the work i am also indebted to mr. m. m. saxton, to whom the entire manuscript was first dict

no assurance of its production and no security other than their faith in the integrity of the writer. i sincerely hope that each reader will profit from the perusal of this book, even as i have profited from the writing of it. the years of labor and thought expended upon it have meant much to me. the research work discovered to me many great truths; the writing of it discovered to me the laws of order and patience; the printing of it discovered to me new wonders of the arts and crafts; and the whole enterprise has discovered to me a multitude of friends whom otherwise i might never have known. and so, in the words of john bunyan: i penned it down, until at last it came to be, for length and breadth, the bigness which you see. manly p. hall. los angeles, california may 28,1928 next: table

e cross the life of father c.r.c--johann valentin andre--the alchemical teachings 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

hast produced cities; thou hast called men scattered about into the social enjoyment of life" in this age the word philosophy has little meaning unless accompanied by some other qualifying term. the body of philosophy has been broken up into numerous isms more or less antagonistic, which have become so concerned with the effort to disprove each other's fallacies that the sublimer issues of divine order and human destiny have suffered deplorable neglect. the ideal function of philosophy is to serve as the stabilizing influence in human thought. by virtue of its intrinsic nature it should prevent man from ever establishing unreasonable codes of life. philosophers themselves, however, have frustrated the ends of philosophy by exceeding in their woolgathering those untrained minds whom they ar

MASTERING WITCHCRAFT

s, and root cuttings, arma-ros the resolving of enchantments, baraqijel astrology, kokabel the constellations, ezeqeel the knowledge of the clouds [weather lore, araqiel the signs of the earth [husbandry, shamsiel the signs of the sun, sariel the course of the moon) according to that collection of ancient cabalistic lore, the zohar, great azael and his cohorts had had to assume tangible bodies in order to descend upon the earth. because of their revolt against higher authority and the ties with this world which they had subsequently formed, they were unable to divest themselves of these material forms and re-ascend into the heavenly spaces again "book of noah" from charles canon, book of enoch, london, society for promoting christian knowledge, 1962. reprinted from oxford university press

in such a manner as best suited to time and geographical circumstance, and which was said to have been in existence from time immemorial; the old wisdom of the watchers, in fact. in madame blavatsky's society it was the oriental branch of this wisdom, comprising the teachings of vedanta and esoteric buddhism, which was the main inspiration. closely paralleling this movement, however, the hermetic order of the golden dawn was formed in england a few years later, similar in ideal but pursuing a western, rosicrucian path bound up with a system of ceremonial magic comprising invocation of ancient egyptian gods, cabalistic formulae, and dr. john dee's sixteenth-century enochian research. this erudite institution attracted many fertile minds including the poet w. b. yeats, arthur machen, and alg

entury enochian research. this erudite institution attracted many fertile minds including the poet w. b. yeats, arthur machen, and algernon blackwood, all on the fringe or involved with the "celtic twilight" and all greatly preoccupied with the rediscovery of the old gods, as will be readily discerned if one acquaints oneself with their writings. a later, christianized development of the original order of the golden dawn was the "stella matutina" this offshoot attracted such minds as a. e. waite, evelyn underhill, and charles williams to its ranks. however, in magical circles, it is chiefly the names of aleister crowley and dion fortune that are best remembered as members of these mysterious schools, both, like yeats before them, deeply involved with the reconstruction of the old mysteries

f a spoiled child we are dealing with here, one which brooks no opposition and impudently stares down any attempt at resistance with a basilisk eye. this will is switched on during the actual magical operation, and it functions hand in hand with the bubbling and boiling emotions evoked by means of your wicked imagination. it is in effect the lens through which the burning emotions are focused. in order to sharpen your will to the correct needlepoint, you may wish to employ one or two aids in the form of simple exercises designed to help concentration. eastern disciplines such as certain yoga meditation exercises can be used. they are very wearisome, but they do work, with perseverance. meditating on the single flame of a candle is also good, as is keeping the attention fixed upon a painted

onsiderations disposed of, we can now return to our study of the final cornerstone of the magical pyramid, namely magical secrecy. when you cast a spell, you will in effect be putting some very delicate "machinery" into operation. the machinery itself is made out of the stuff that dreams are made of, and the electricity that flows through it will be your own pulsating emotions and desires. now in order to assemble this machinery in the first place and then make it move, you are going to have employed your burning will, rock-firm faith, and virulent imagination in equal, strenuous amounts. you will have slaved away to work yourself into the right intense frame of mind where it would be inconceivable that the magic could possibly fail. now supposing at just that precise moment the door to yo

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

nd 3091 sloane mss, are similar, and contain the same matter and nearly the same wording; but the latter ms. has many errors of transcription. they are all in french. the conjurations and wording of these are much fuller than in 10,862 add. mss. and 1202 lansdowne mss. the title is the key of solomon, king of the hebrews, translated from the hebrew language into italian by abraham colorno, by the order of his most serene highness of mantua; and recently put into french. the pentacles are much better drawn, are in colored inks, and in the case of 3091 sloane mss, gold and silver are employed. 1307 sloane mss. is in italian; its title is la clavicola di salomone redotta et epilogata nella nostra materna lingua del dottissimo gio peccatrix. it is full of black magic, and is a jumble of the ke

re may come unto no unworthy (person, nor may he manifest it unto any who is unwise, nor unto one the key of solomon page 6 who feareth not god. because if he act otherwise i pray god that he may never be worthy to attain unto the desired effect. and so he deposited the key, which solomon preserved, in the ivory casket. but the words of the key are as follows, divided into two books, and shown in order. from lansdowne mss. 1203, the veritable clavicles of solomon, translated from the hebrew into the latin by the rabbi abognazar. o my son roboam! seeing that of all sciences there is none more useful than the knowledge of celestial movements, i have thought it my duty, being at the point of death, to leave thee an inheritance more precious than all the riches which i have enjoyed. and in ord

he angel of the great god appeared before me as i was saying, o how wonderful are the works of god! i suddenly beheld, at the end of a thickly-shaded vista of trees, a light in the form of a blazing star, which said unto me with a voice of thunder solomon, solomon, be not dismayed; the lord is willing to satisfy thy desire by giving thee knowledge of whatsoever thing is most pleasant unto thee. i order thee to ask of him whatsoever thou desirest. whereupon, recovering from my surprise, i answered unto the angel, that according to the will of the lord, i only desired the gift of wisdom, and by the grace of god i obtained in addition the enjoyment of all the celestial treasures and the knowledge of all natural things. it is by this means, my son, that i possess all the virtues and riches of

. whereupon, recovering from my surprise, i answered unto the angel, that according to the will of the lord, i only desired the gift of wisdom, and by the grace of god i obtained in addition the enjoyment of all the celestial treasures and the knowledge of all natural things. it is by this means, my son, that i possess all the virtues and riches of which thou now seest me in the enjoyment, and in order that thou mayest be willing to be attentive to all which i am about to relate to thee, and that thou mayest retain with care all that i am about to tell thee, i assure thee that the graces of the great god will be familiar unto thee, and that the celestial and terrestrial creatures will be obedient unto thee, and a science which only works by the strength and power of natural things, and by

te to thee, and that thou mayest retain with care all that i am about to tell thee, i assure thee that the graces of the great god will be familiar unto thee, and that the celestial and terrestrial creatures will be obedient unto thee, and a science which only works by the strength and power of natural things, and by the pure angels which govern them. of which latter i will give thee the names in order, their exercises and particular employments to which they are destined, together with the days over which they particularly preside, in order that thou mayest arrive at the accomplishment of all, which thou wilt find in this my testament. in all which i promise thee success, provided that all thy works only tend unto the honour of god, who hath given me the power to rule, not only over terre

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

d be increasing in light, and in an equal number of degrees with the sun; and it the key of solomon page 84 is much better from the first quarter to the opposition, and the moon should be in a fiery sign, and notably in that of the ram or of the lion. therefore, to execute these experiments in any manner whatsoever, it should be done when the moon is clear, and when she is increasing in light. in order to put in execution those of invisibility after everything is properly prepared, the moon should be in the sign of the fishes, in the hours proper and fitting, and she should be increasing in light. for experiments of seeking love and favor, in whatever way it may be desired, they will succeed, provided that they have been prepared at the proper hours, and that the moon be increasing in ligh

th. the which matters being prepared, it is necessary for thee to search out and arrange some fitting place wherein the magical art and its experiments can be put in practice. all these things being thus arranged and disposed, let the master of the art go into a proper and fitting place, or into his cabinet or secret chamber if it be convenient for the purpose, and he can there dispose and set in order the whole operation; or he can use any other convenient secret place for the purpose, provided that no one knoweth where it is, and that no man can see him when there. after this he must strip himself entirely naked, and let him have a bath ready prepared, wherein is water exorcised, after the manner which we shall describe, so that he may bathe and purify himself therein from the crown of h

should avail himself. this is the reason why in every operation whose experience should be carried out in the circle, it is well to have three companions. and if he cannot have companions, he should at least have with him a faithful and attached dog. but if it be absolutely necessary for him to have companions, these companions should be obligated and bound by oath to do all that the master shall order or prescribe them, and they should study, observe, and carefully retain, and be attentive unto all which they shall hear. for those who shall act otherwise shall suffer and endure many pains and labors, and run into many dangers, which the spirits will cause and procure for them, and for this cause sometimes they shall even die. the disciples then, being well and thoroughly instructed, and f

nser, the fire, and the incense. the second; the book, the paper, the pens, the ink, and the various perfumes. the third; the knife, and the sickle. the master; the staff, and the wand. but if there be more disciples present, the master shall distribute the things for each to carry, according to their number. when they shall have arrived at the place, and all things being disposed in their proper order, the master shall take the knife or other convenient consecrated magical implement of steel, wherewith to form the circle of art which he intends to construct. this being done, he must perfume it, and sprinkle it with water; and having warned and exhorted his disciples, he shall work thus: first let him have a trumpet made of new wood, on the one side of which shall be written in hebrew with

this signal and sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey our commands. this being done let the master complete his work, renew the circle, and make the incensements and fumigations. figure 59. figure 60. the key of solomon page 98 chapter viii. of the knife, sword, sickle, poniard, dagger, lance, wand, staff, and other instruments of magical art. in order to properly carry out the greatest and most important operations of the art, various instruments are necessary, as a knife with a white hilt, another with a black hilt, a short lance, wherewith to trace circles, characters, and other things. the knife with the white hilt (see figure 61) should be made in the day and hour of mercury, when mars is in the sign of the ram or of the scorpion. it

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

d shine. chaioth ha-qadosch, cry aloud, speak, roar, and groan; qadosch, qadosch, qadosch, shaddai, adonai, yod chavah, eheieh asher eheih! halelu-yah! halelu-yah! halelu-yah. amen. the key of solomon page 128 the mystical alphabh,page 59 kl here follow the holy pentacles, expressed in their proper figures and characters, together with their especial virtues; for the use of the master of art. the order of the pentacles (1) seven pentacles consecrated to saturn black (2) seven pentacles consecrated to jupiter blue (3) seven pentacles consecrated to mars red (4) seven pentacles consecrated to the sun yellow (5) five pentacles consecrated to venus green (6) five pentacles consecrated to mercury mixed colors (7) six pentacles consecrated to the moon silver. kl figure 1. the mystical figure of

it should be. the person against whom thou shalt pronounce it shall be obsessed by demons. editor s note. it is formed from mystical characters of saturn. around it is written in hebrew "set thou a wicked one to be ruler over him, and let satan stand at his right hand" figure 17. the seventh and last pentacle of saturn. this pentacle is fit for exciting earthquakes, seeing that the power of each order of angels herein invoked is sufficient to make the whole universe tremble. figures 15 and 16. figure 17. the holy pentacles page 63 editor s note. within the pentacle are the names of the nine orders of angels, those of six of them in ordinary hebrew characters, and the remainder in the letters which are known as "the passing of the river" these nine orders are: 1, chaiath ha-qadesch, holy l

my bowels" figures 41 and 42. figure 43. the holy pentacles page 75 mercury. figure 44. the first pentacle of mercury. it serveth to invoke the spirits who are under the firmament. editor s note. letters forming the names of the spirits yekahel and agiel. figure 45. the second pentacle of mercury. the spirits herein written serve to bring to effect and to grant things which are contrary unto the order of nature; and which are not contained under any other head. they easily give answer, but they can with difficulty be seen. editor s note. the letters form the names of b el and other spirits. figure 46. the third pentacle of mercury. this and the following serve to invoke the spirits subject unto mercury; and especially those who are written in this pentacle. editor s note. mystical charact

aol, yashiel, and vehiel. the versicle above the names on either side, is from psalm cvii. 16 "he hath broken the gates of brass, and smitten the bars of iron in sunder" figure 50. the second pentacle of the moon. this serveth against all perils and dangers by water, and if it should chance that the spirits of the moon should excite and cause great rain and exceeding tempests about the circle, in order to astonish and terrify thee; on showing unto them this pentacle, it will all speedily cease. editor s note. a handpointing to the name el, and to that of the angel abariel. the versicle is from psalm lvi. 11 "in elohim have i put my trust, i will not fear, what can man do unto me" figure 51. the third pentacle of the moon. this being duly borne with thee when upon a journey, if it be proper

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

i 6rorprq goetia compiled and translated by s.l. macgregor mathers editing and additional material by aleister crowley 3uhidfh this translation of the first book of the lemegeton which is now for the first time made accessible to students of talismanic magic was done, after careful collation and edition, from numerous ancient manuscripts in hebrew, latin, and french, by g. h. fra. d.d.c.f, by the order of the secret chief of the rosicrucian order.1 the g. h. fra, having succumbed unhappily to the assaults of the four great princes (acting notably under martial influences, it seemed expedient that the work should be brought to its conclusion by another hand. the investigation of a competent skryer into the house of our unhappy fra, confirmed this divination; neither our fra. nor his hermeti

agares. he is under the power of the east, and cometh up in the form of an old fair man, riding upon a crocodile, carrying a goshawk upon his fist, and yet mild in appearance. he maketh them to run that stand still, and bringeth back runaways. he teaches all languages or tongues presently. he hath power also to destroy dignities both spiritual and temporal, and causeth earthquakes. he was of the order of virtues. he hath under his government 31 legions of spirits. and this is his seal or character which thou shalt wear as a lamen before thee (3) vassago- the third spirit is a mighty prince, being of the same nature as agares. he is called vassago. this spirit is of a good nature, and his office is to declare things past and to come, and to discover all things hid or lost. and he governeth

esaid, etc (8) barbatos- the eighth spirit is barbatos. he is a great duke, and appeareth when the sun is in sagittary, with four noble kings and their companies of great troops. he giveth understanding of the singing of birds, and of the voices of other creatures, such as the barking of dogs. he breaketh the hidden treasures open that have been laid by the enchantments of magicians. he is of the order of virtues, of which some part he retaineth still; and he knoweth all things past, and to come, and conciliateth friends and those that be in power. he ruleth over 30 legions of spirits. his seal of obedience is this, the which wear before thee as aforesaid (9) paimon- the ninth spirit in this order is paimon, a great king, and very obedient unto lucifer. he appeareth in the form of a man si

ings. he can discover unto thee what the earth is, and what holdeth it up in the waters; and what mind is, and where it is; or any other thing thou mayest desire to know. he giveth dignity, and confirmeth the same. he bindeth or maketh any man subject unto the magician if he so desire it. he giveth good familiars, and such as can teach all arts. he is to be observed towards the west. he is of the order of dominations.13 he hath under him 200 legions of spirits, and part of them are of the order of angels, and the other part of potentates. now if thou callest this spirit paimon alone, thou must make him some offering; and there will attend him two kings called labal and abali, and also other spirits who be of the order of potentates in his host, and 25 legions. and those spirits which be su

ere. he teaches philosophy, both moral and natural, and the logic art, and also the virtues of all herbs and plants. he healeth all distempers in man, and giveth good familiars. he governeth 50 legions of spirits, and his character of obedience is this, which thou must wear when thou callest him forth unto appearance. 13 or dominions, as they are usually termed (11) gusion- the eleventh spirit in order is a great and strong duke, called gusion. he appeareth like a xenopilus. he telleth all things, past, present, and to come, and showeth the meaning and resolution of all questions thou mayest ask. he conciliateth and reconcileth friendships, and giveth honour and dignity unto any. he ruleth over 40 legions of spirits. his seal is this, the which wear thou as aforesaid (12) sitri- the twelft

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

llowing several times, that is whilst the spirit comes, for without a doubt he will come. note: the same method is used in all the following spirits of this 2nd. book theurgia goetia, as is here of pamersiel& his servants aforesaid. solomon s table the conjuration "i conjure thee, o thou mighty& potent prince pamersiel who ruleth as a king in the dominion of the east &c" padiel the 2nd. spirit in order under the empire of the east, is padiel, he ruleth in the east& by south as a king& governeth 10,000 spirits by day& 200,000 by night besides several thousand under them, they are all naturally good& may be trusted, solomon saith those spirits hath no power of themselves but what is given them by their prince padiel, therefore he hath made no mention of any of their names, because if any of

by their prince padiel, therefore he hath made no mention of any of their names, because if any of them be called they cannot appear without the leave of prince padiel, as is declared before pamersiel. the conjuration "i conjure thee o thou mighty& potent prince padiel, who rules as chief prince in the dominion or the east& by south &c. lemegeton: clavicula salomonis 10 camuel the third spirit in order (which) is under the chief king of the east is camuel, who ruleth as a king in the south east part of the world, who hath several spirits under his command whereas we shall make mention of 10 that belong to the day& as many that belong to the night& each of these have 10 servants to attend them, excepting camyel, citgaras, calym, meras, for they have 100 apiece to attend them, but tediol, mo

al cariels seal neriels seal daniels seal omiels seal theurgia goetia 11 camuel the names of camuels servants belonging to the night& their seals follow: asniels seal calyms seal dobiels seal nodars seal phaniels seal moras seal) seal todiel seal moriel(s) seal tuaros seal the conjuration "i conjure thee o thou mighty& potent prince &c" lemegeton: clavicula salomonis 12 asteliel the 4th spirit in order is asteliel, he governeth as king under carnesiel in the south& by east, be hath 10 chief spirits belonging to the day& 20 to the night, under whom are 3 principal spirits& under these as many, whereof we shall make mention of 8 of the chief presidents belonging to the day& as many to the night, every one hath 20 servants at his command, they are all very courteous& loving& beautiful to beho

13 asteliel here followeth the 8 servants that belong to the night. sariel seal aroam seal chamos seal bufar seal asahel seal euriel seal asphiel seal melas seal those spirits which belong to the night (are) to be called in the night& those of the day in the day. the conjuration "i conjure thee o thou mighty& potent prince asteliel &c" lemegeton: clavicula salomonis 14 barmiel the 5th. spirit in order is barmiel, he is the first& chief spirit under caspiel, the emperor of the south, he governs as king under caspiel& hath 10 dukes for the day& 20 for the night to attend him to do his will, the which are all very good& willing to obey the exorcist, whereof we shall make mention but of 8 that belong to the day& as many for the night, with their seals for they are sufficient for practise. not

heurgia goetia 15 barmiel the 8 dukes which belong to the night& their seals under barmiel: berbis seal acereba seal gabir seal marques seal morcaza seal ashib seal carnet seal baabal seal those of the day must be called in the day& those of the night, in the night. the conjuration "i conjure thee o thou mighty& potent prince barmiel &c" lemegeton: clavicula salomonis 16 gediel the 6th. spirit in order, but the second under the empire of the south is gediel, who ruleth as king in the south& by west, who hath 20 chief spirits to serve him in the day& as many in the night& they have servants at their command whereof we shall make mention but of 8 of the chief spirits that belong to the day& as many that belong to the night, who hath 20 servants apeice to attend them, when they are called for

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

erfiel, amatim, chroel, mesiel, lantrhes, demaros, janosiel, larfuti, vemael, thribel, mariel, remasin, theoriel, framuin, ermiel& then make a seal for the 8th. hour as is showed by this seal which is made for an example. then lay it on the table& say the conjuration. the 9th. hour of the day is called carron& the angel ruling it is called uvadriel, who hath many dukes both of the greater& lesser order, besides many other servants which are more inferior, whereof 10 of the greater& 100 of the lesser dukes hath 192980 servants in order to obey& serve them, whereof we shall mention the names of 5 of greater dukes& 10 of the lesser dukes, who hath 650 chief servants to attend on them in this hour, being sufficient for practise. their names are these (viz) astromiel, charnis, pamorij, damiel

ve a desire to practise in this hour, make a seal suitable to the time, as this here is made for the 10th. hour on wednesday the 10 day of march 1641 &c. the 11th. hour in any day is called manelohim& the angel governing this hour is called bariel,1 who hath many dukes& servants which are divided into 10 parts which contains 5600 spirits, whereof we shall mention 5 of the chief dukes of the first order& 10 lesser dukes of the second order, who hath 1100 to attend them, they being sufficient for practise. their names are these (viz) almarizel, parlimiel, chadros, turmiel, lamiel, menafiel, demasor, omary, hehuas, zemoel, ahuas, perman, comiel, temas, lanifiel& then do all things in order as aforesaid &c. the 12th. hour of every day is called nahalon& the angel governing this hour is called

ry, hehuas, zemoel, ahuas, perman, comiel, temas, lanifiel& then do all things in order as aforesaid &c. the 12th. hour of every day is called nahalon& the angel governing this hour is called beratiel, who hath many dukes& other servants which is divided into 12 degrees, the which contain to the number of 3700 spirits in all, whereof we shall make mention of 5 of the greater dukes& 10 of the next order who hath a 1100 servants to attend them, they being sufficient for practise. their names are these (viz) camaron, attrafrd2, penatiel, demarec, famaris, pamiel, nerostiel, emarson, uvirix, sameron, edriel, chorion, romiel, tenostiel, uamary& then make the seal& do as aforesaid &c. 1. possibly "baviel. the writing is unclear. 2. this name is crossed by a horizontal line, making it difficult t

iel. the writing is unclear. 2. this name is crossed by a horizontal line, making it difficult to interpret. alternatives include attrafrel, altrafrel. ars paulina 9 the first hour of every night is called omalhavien& the angel ruling it is called sabrachon, who hath 1540 dukes& other servants which are divided into 10 orders or parts, whereof we shall mention 5 of the chief dukes& 10 of the next order, they being sufficient for practise. their names are these (viz) domaros, amerany, penoles, mordiol, nastul, ramasiel, omedriel, frandedac, charsiel, darnason, hayzoim, enalon, turtiel, uvonel, rimaliel. they have 200 servants to attend them& then prepare your seal suitable to the time& do all things as you were before directed &c. the second hour of any night is called ponazur& the angel ru

oim, enalon, turtiel, uvonel, rimaliel. they have 200 servants to attend them& then prepare your seal suitable to the time& do all things as you were before directed &c. the second hour of any night is called ponazur& the angel ruling it is called taktis, who hath 101550 spirits to attend him, they being divided into 12 degrees or orders. whereof we shall mention 6 of the chief dukes of the first order& 12 of the next, they being sufficient for practise. their names are (viz) almodar, famoriel, nedros, ormozin, chabril, praxiel, parmaz, vomeroz, emariel, fromezin, ramaziel, granozy, gabrynoz, mezcoph, tamariel, venomiel, janaziel, zemizim. these have 1320 servants to attend them in this hour, to do their will& when you will prepare your seal& do it in all things as before directed& you can

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

from the preceding ars almadel by the word finis at the end of that book; there is no new title for the text that follows. it is my belief that the lack of a title and an error at whatever time the pages were numbered has caused previous publishers and commentators on the ars nova to put its two pages in the reverse of the sequence in which they should be shown. using the opposite of the accepted order puts the presentation in a logical sequence, and clears up the mystery surrounding the mighty oration, which has puzzled previous commentators. sloane 2731 is characterized by an almost obsessive concern with conserving space. each sheet of paper is used to the maximum. the writing is minuscule. the margins are very narrow, and the copyist wrote in what we now call landscape orientation in o

bsessive concern with conserving space. each sheet of paper is used to the maximum. the writing is minuscule. the margins are very narrow, and the copyist wrote in what we now call landscape orientation in order to fit as many words as possible on each line. there are only two places in the manuscript where as much as a half-page is left blank, and one of these is in the ars nova. if the accepted order of the pages is used, this blank comes in the middle of the presentation, for no obvious reason. it seems more reasonable to conclude that this blank comes at the end of the section, and thus at the end of the entire lemegeton; it is blank because the work is finished at that point. most of the text of ars nova clearly relates to the first book of the lemegeton, the goetia, and the tools of

prayer to be said while consecrating or preparing such a vessel. however, the divine names in this prayer are not those shown on the vessel in my copy of the manuscript, nor those on the vessel in the crowley/mathers edition of the goetia. possibly this section is a borrowing from some document outside the lemegeton tradition; the extreme corruption of the divine names would suggest it. with the order of the pages reversed, the final section is the mighty oration. nelson white puzzles over this invocation, wondering whether the magician is suplemegeton: clavicula salomonis 2 posed to address the spirit as if it were a thief. the explanation is simple; it is not part of the lemegeton as such. rather, this section is a curse directed against any person who steals the book in which it is wri

s not part of the lemegeton as such. rather, this section is a curse directed against any person who steals the book in which it is written. such curses were common in the times when books were reproduced by hand; the time and effort it took to copy them made them much more valuable commodities than our modern mass-produced volumes. its presence in this position is the final confirmation that the order of the pages has been reversed. it should be noted than in the introductory description of the lemegeton (presented in the goetia volume of this series) this book is sometimes erroneously titled ars notoria. the notoria is a separate (and much more complex) work, the text of which was included (without its vitally important illustrations) as an appendix in one copy of the lemegeton. benjamin

MEANING OF MASONRY

es, he whispers the password to those of us who still clamour at the gate, enabling us to enter that inner chamber where we can join the true initiates and share experiences now veiled from all but a handful of brethren. allan boudreau, ph.d. curator and librarian grand lodge of free and accepted july, 1980 masons of the state of new york introduction the position and possibilities of the masonic order the papers here collected are written solely for members of the masonic order, constituted under the united grand lodge of england. to all such they are offered in the best spirit of fraternity and goodwill and with the wish to render to the order some small return for the profit the author has received from his association with it extending over thirty-two years. they have been written with

ll return for the profit the author has received from his association with it extending over thirty-two years. they have been written with a view to promoting the deeper understanding of the meaning of masonry; to providing the explanation of it that one constantly hears called for and that becomes all the more necessary in view of the unprecedented increase of interest in, and membership of, the order at the present day. the meaning of masonry, however, is a subject usually left entirely unexpounded and that accordingly remains largely unrealized by its members save such few as make it their private study; the authorities of what in all other respects is an elaborately organized and admirably controlled community have hitherto made no provision for explaining and teaching the" noble scien

ains largely unrealized by its members save such few as make it their private study; the authorities of what in all other respects is an elaborately organized and admirably controlled community have hitherto made no provision for explaining and teaching the" noble science" which masonry proclaims itself to be and was certainly designed to impart. it seems taken for granted that reception into the order will automatically be accompanied by an ability to appreciate forthwith and at its full value all that one there finds. the contrary is the case, for masonry is a veiled and cryptic expression of the difficult science of spiritual life, and the understanding of it calls for special and of informed guidance on the one hand, and on the other a genuine and earnest desire for knowledge and no sm

earnest desire for knowledge and no small capacity for spiritual perception on the part of those seeking to be instructed; and not infrequen tly one finds brethren discontinuing their interest or their membership because they find that masonry means nothing to them and that no explanation or guidance is vouchsafed them. were such instruction provided, assimilated and responded to, the life of the order would be enormously quickened and deepened and its efficiency as a means of initiation intensified, whilst incidentally the fact would prove an added safeguard against the admission into the order of unsuitable members--by which is meant not merely persons who fail to satisfy conventional qualifications, but also those who, whilst fitted in these respects, are as yet either so intellectually

should be printed and made more widely available led to my expanding their subject-matter into greater detail than could be used for occasional lectures, and accordingly they are here amplified by a paper containing fuller notes upon craft symbolism. to complete the consideration of the craft the system it was necessary also to add a chapter upon that which forms the crown and culmination of the order craft degrees and without which they would be imperfect--the order of the royal arch. lastly a chapter has been added upon the important subject which forms the background of the rest--the relationship of modern masonry to the ancient mysteries, from which it is the direct, though greatly attenuated, spiritual descendant. thus in the five papers i have sought to provide a survey of the whole

MICHAEL FORD A RITE OF THE WEREWOLF

g chants before sleep if the witch so desires lending to the dreaming flesh gathered by shadows. in the ancient lore of persian sorcery, with specifics to zoroastrianism, wolves were hated creatures which were said to be created by ahriman. the term khrafstra is a general word for noxious beasts, attributed to the druj or demons of the dragon ahriman. such imagery is used in the work of the black order of the dragon, a secret guild of witches and sorcerers who develop a left hand path initiatory guild based on (among others) persian sorcery and so-called black magick centered around the dragons ahriman and tiamat, who is of sumerian origin. the botd which is headed by a triad of witches called coven maleficia of the order of phosphorus have worked in vampyric areas of dreaming sorcery for

same as mandrake. both contain alkaloids and cause the sensation of flying. in the western world, the mark of cain is this very marking which initiated the body into the witch-cult through the witches sabbat practice. in a left hand path perspective, the initiate would seek to discover what is essentially real or tangible about his or her being, what they consider to differ them from the natural order. once this has been established in a basic sense, the antinomian or luciferian vision of rebellion is recognized and true initiation begins. in relation to baphomet, one must retrace the beginnings of the aniza tribe, which birthed the emergence of the imagery associated with the horned head of wisdom. as related in the sufis by idries shah, the arabic root fehm (charcoal) is fhm, meaning bl

by idries shah and a history of secret societies by akron daraul. 10 the pagan) held a coat of arms which had three saracen heads, which resembled severed heads, indicating wisdom. it is also the sufis who move against the sun17 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by refusing to

MICHAEL FORD WITCHMOON

! 3 3 the book of the witch moon a grimoire of luciferian witchcraft, vampyrism and chaos sorcery by michael w. ford 1999- 2003 edited by jake stratton-kent introduction by peter j. carroll illustrations by elda isela ford, nathaniel harris and shemyaza of immortal coil designs. additional art by austin osman spare and other various sources. this pdf edition is available only for initiates of the order of phosphorus. this is not to be distributed, copied or sold to anyone for any reason without consent of the publishers and author, michael w. ford- succubus inner publications p.o. box 926344 houston, tx 77292 usa nachttoter@aol.com my special thanks to- the illustrators of this edition, being nathaniel harris, shemyaza of immortal coil designs and elda isela ford, without whose knowledge

es, a romanian noble man who lived from 1431 to 1476 and protected the transylvanian country side with terror and honor. vlad was known as the "impaler prince" for his use of impalement and torture. his modern tactics of war and subterfuge proved him to be a successful war lord and prince. his war with the turks lasted his life and gave birth to many tales of his vampiric actions and violence. an order he belonged to, the order of the dragon, was a defense against the turkish offensive that was rumored to involve magical activities. strigoi is represented as an undead vampire spirit, sometimes female and also a kin to the word strigoica, meaning "witch. it is the moroii, who are often varcolaci themselves, who meet the strigoi in the night and give communion of blood and other lustful unio

if it trespasses on another individual's rights of life and joy then it is wrong, unless provoked or within a magickal combat aspect. our witch- dreams are walking in the rows of the night. forever. astral vampirism and lycanthropy can be obtained once the warlock and witch are capable and adept in the witches sabbat arts. this will demand much in the area of discipline, self mastery and will in order to obtain such powers, however, be sure the reward is ten fold for such a development! tales of the sorcerer who in secrecy leaves his or her flesh to take the form of an animal or vampyre spirit to celebrate the horned lord or black god of illumination and life upon earth will be once again whispered in the halls of the dead, our kind never died out or went away, we carried our lineal witch

hidden sphere who is only considered 'evil' due to it's alien nature to conscious or even subconscious human thought patterns. i am presenting choronzon as a demon, a vampire spirit. now am i defining it as 'evil, no. my reasoning is that evil is only a closed term defining already pre-dogma- ridden thought patterns, a system within itself. one must go beyond the gates of choronzon into da ath in order to begin to understand first, the self and secondly, the exterior universe. once one has crossed the abyss it is then possible to begin to control and shape his or her own individual destiny based on the discovery of the true will or holy guardian angel. choronzon is also a vampire spirit. it can not be evoked or invoked in its entirety. the reason is that choronzon is all that can invoke ma

laci vampires, an astral wraith which took form flying towards the full moon on certain nights. the sigil involves an inverted pentagram within the center, thus invoking a 'sinister' reaction from most people. the pentagram is not by any means meant as either 'satanic' or 'evil, however to merely invoke the essence of inverse, or choronzonic rites which involve a semblance of the death posture in order to reach the heart of it's being. this sigil is a representation of night side, shadow or lunar forces. these forces are actively a part of the individual subconscious and compose most of the matter of the brain. fear not the powers of your mind, embrace the shadows! i had two partners who seemed to hold a genuine interest in magick until they were faced with the rites we had planned. the si

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

that the descendants of these ancient visitors are still incustodianship of the planet earth. i will demonstrate that their agendas are not com-mensurate with the present or future best interests of adamic mankind. due to thesurge in technological advancement, our once beauteous planet is now on the brink ofecocide, while its political and economic underclasses are subject to a very real newworld order. it has been said that there is no excuse for ignorance of the law. how-ever, it is also a truism that ignorance of the lawmakers is no excuse. the end-game ofthe visiting alien race and their descendants is being played out in the present siliconage. it swiftly and relentlessly advances while most of us, preoccupied with ourdomestic and professional roles, have little time or energy to spec

der these false envoys and overlords imposed taxation, enforced slavery and sacrifice,and generally lived off the labor of the hybrid earth people. the indigenous people ofearth did not rebel immediately against these foreign oppressors. strong assertiveleaders, it seems, were needed after the destruction of tiamat and the subsequent ter-restrial calamities. the false ones promised consolidation, order, safety, and privilege.they instigated hierarchic control, the division of labor, merit-oriented advance, andinduced conditions that inevitably lead to mans disconnection from nature. necessityfostered the worst of tyrannies to descend on prehistoric humanity.humankind would not just create or accept such structures as a matter of course. it takesextraordinary circumstances for the millennia

labor, merit-oriented advance, andinduced conditions that inevitably lead to mans disconnection from nature. necessityfostered the worst of tyrannies to descend on prehistoric humanity.humankind would not just create or accept such structures as a matter of course. it takesextraordinary circumstances for the millennia old, symbiotic umbilical connection to theplanet of origin and to the universal order to be occluded and for humankinds chthonic sen-sibility and natural love to become sublimated and directed away from its prime source andobject into purely pragmatic power-relations. it is logical to assume that these incongruentand deviant patterns have not arisen merely as a matter of course, as a consequence of theerstwhile organic evolution of our species, as modern intellectuals advocat

e who were termed adamic (meaning from theearth) would be kept naked in the garden. after the rebellion of their first born, the originalserpent people were forced to return to the draw-ing boards to again begin reproducing a new race,one that would this time serve them obediently. weread of this in the popul vuh: let us make him who shall nourish and sustain us! whatshall we do to be invoked, in order to be remembered onearth? w e have already tried with our first creations,our first creatures; but we could not make them praiseor venerate us. so, then, let us try to make obedient,respectful beings who will nourish and sustain us. satan and eve by william blake the race of adam28atlantis, alien visitation, and genetic manipulation the words adam and eve, like those of jehovah and elohim, d

n, carn, clan, kieran, karen, and christ. there are many personal names thatalso have it. as the sons of the serpents were dispersing, the original serpent race began con-verging in the equatorial regions of mesopotamia and in asia minor. these were theareas that now could support life all year round. it is these dark ones who estab- after the war the remaining sons of the serpentsdecided that in order to survive as well as avoid directattacks from their enemies, they would disperse insmaller contingents to the corners of the earth. withthem would go the remaining members of the adamicrace. so, in history, we hear of the coming of civiliza-tion to the various provinces of the earth. as the histo-rians and mythologists have known, these sundrycultures and their beliefs bear curious yet unde

MICHAEL W FORD THE VAMPIRE GATE

raft; our sisters are pairikas, daughters of az. we are the people of the lie (druj, we are the those of demon-flesh awakened and ancient, forever seeking to further illuminate the black flame. our religion is sorcery, that which is ensorcelled by our practice of yatuk-dinoih (witchcraft. life is the great gift of ahriman, as isolate consciousness (the soul or psyche) is separate from the natural order. the black order of the dragon is entirely spiritual in nature, aimed at the theory of gaining immortality via the psyche. it is the physical path of exhaustion, of when the spirit and flesh are one and become stronger with insight and determination. the core essence of the serpent is the eye which hides within the flesh. therein is the power ch an, of nothingness and silence. such is the gl

w do i fall into nothingness to reach a cup to sate the deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16 luciferian will and immortality the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of luciferian witchcraft, namely samael and lilith. in the auspices of the vampyric path, it is ahriman (the black dragon) and tiamat (the red dragon. while tiamat in this aspect is the primordial form of lilith, she appears black from the wisdom of endless time. it is that samael, lilith and leviathan ar

devouring and absorbing spirits via the practice of magick, defines the characteristics of the luciferian who seeks to be as a god. vampirism or vampyrism, depending on your preference, is neither a fantasy 17 path nor one of role playing. the luciferian continually seeks to develop and refine the self, via magick and real world experience, eventually practicing a path close to that of the black order of the dragon. 1. all living beings continue existence by feeding on another. we are predators, as luciferian, we acknowledge the power of the archetype of strength. samael or ahriman is indeed a symbol of strength and cunning. the food chain should never be ignored. you can adhere to predatory spirituality and still be a very productive member of society. the luciferian weaves their webs wi

relate to the chakra points which can be focused to heighten individual mind and body power. this can be affected by astral energy life energy or chi as it is called. the sea is a source of evil as all is up to the taking reality can be shaped by dreams. think about that sentence carefully. what you think can be done today can be made reality tomorrow. let s consider the focus phrase of the black order of the dragon: 23 the words of the dragon tiamat i am that which you hide away from others i am the eye which seduces all within its gaze. i am the voice of which power is formed. i am the thought of which is exist beyond flesh. we are legion yet we come from one source. there is only one from within you. you are the point and the beginning, azothoz as the devourer. in nature can you underst

r. in terms of magical practice, the luciferian would implement the practice of magick and sorcery based on the ends they wish to achieve. there is no specific or set practice to proceed the grimoires offered are suggestions based on practice rather than defined dogma do what works for you. astral projection astral projection is a process of magick in which change begins within the self first. in order to prepare your initiatory experience if you chose in vampyric magick or sorcery, it is imperative that you align your mind with forces which are in direct control of the self. firstly, one must prepare under the process of asana, or posture. a posture which relaxes your body to the point of where you can feel energy flow between you and the air around you. often, ahrimanic yoga (liber hvhi)

MICHAEL WYNN THE SOUL TRAVELERS

grape vine. the people of southeast asia say that a flood consumed all of humanity, save a small number of men and women aboard a raft. the mandan s, a native american tribe, tell the story of lone man who, together with the creator, fashioned the earth and humanity. lone man, who was very much a savior figure, entered the world of man because he saw that humanity was plagued by evil spirits. in order to enter our world, however, lone man needed to be borne from the womb of a virgin mother. one day a virgin girl was eating corn, so lone man transformed himself into a kernel of corn which the virgin girl ate and became pregnant from. the virgin s parents considered the pregnancy holy, and the child, who was in fact lone man reincarnated, was perfect in all his ways. after growing into a yo

ising to return and rule for a 1,000 years, and afterwards he will live forever more with god. the hindus have the many incarnations of the most-high god vishnu. vishnu, who resides in heaven, came upon man in many forms and these forms are called avatars. an avatar is essentially a god in the flesh. for example, krishna, one of the 10 avatars of vishnu, was born from the womb of a human woman in order to fight the demons that plagued humanity. the first incarnation of vishnu was that of a fish-man. nine incarnations of vishnu have already arrived, whereas the tenth avatar will arrive to earth during the end of the world riding a white horse and fighting for righteousness. there is a similar account in the bible where a character who fights for justice and rides a white horse will arrive d

asured. on a subatomic level, particles exhibit strange properties and behaviors. sometimes particles would seem to disappear and reappear on the other side of a wall that, mathematically speaking, should have been impossible to penetrate. other times particles will seem to dance between a state of being a particle, and being a wave. and measuring the subatomic world is also difficult, because in order to measure things like speed, location, and direction one must build a sensor that interacts with the subatomic particle, thereby changing the coarse of destiny. surely these poor scientists are frustrated by particles that always do something different just because they re not watching. it was once a philosophical question as to whether it was possible to break a stone into an infinitely sm

re, einstein went to his death bed trying to reconcile the microscopic and macroscopic worlds. in his heart, he knew that the truth of this apparent randomness was out there, and was probably as elegant as e=mc2. maybe einstein would have done well by considering more than 4 dimensions in his death-bed equations. the onion of reality [2.2] perhaps the missing ingredient between apparent chaos and order is the number of spatial dimensions these quantum physicists are taking into consideration. perhaps the real question is how many angles are there? for the greater part of the age of science, the number of dimensions was thought to be 4. the first, x representing width, the second was y, representing height, the third was z representing depth, and the fourth was t, representing time. initial

a soccerball-sized sphere becoming increasing bright and energized. the first chakra point is just above the head, the second in the throat, the third at the center of the chest (level with the heart, the fourth is located in pelvis, and the fifth at the soles of the feet. while imagining each chakra point becoming energized, the name of god associated with that chakra center must be vibrated. in order to vibrate a word, simply say it in the deepest voice possible, spending at last 3 seconds on each syllable. the vibrations of your voice should be felt in the throat, hands, and feet. while vibrating that chakra s name of god, imagine yourself speaking into the glowing sphere, and make that slowly-energizing chakra vibrate to the rhythm of your voice. you begin by imaging a beam of light or

MICHAEL W FORD NOX UMBRA

ways such as christianity hold no adversarial view piont rather than the extremes of the exact opposite side- which is not a natural point of study in itself. can the buddhist understand christian thinking inherently and objectively? yes, this path allows psychologically the ability to perceive and understand other views, while still limiting material control and destroing the self in the natural order. could christians understand a buddhist view point-as a majority, no. can a lhp (left hand path) practitioner understand the religious doctrine of christianity- yes, while most of us find subservient behaviour abhorrently disgusting. yet christians still view our walk as the opposite of what it actually is! a luciferian loves life, seeks to strengthen it by self-perception devoid of unnecess

shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separation of the natural order) we are able to observe and enjoy the breathtaking world around us- the forests, the water, the night sky- all of this pleasures many take for granted. we are awake and nothing can stand in the way of that. we begin to understand who and what we are, the possibilities and the process of changing the natural order in accordance to our will. this is the lucifcrian and sethian flame of being- t

process of changing the natural order in accordance to our will. this is the lucifcrian and sethian flame of being- the black flame itself! there are specifically two methods of practice in vampyrisrn as within an initiatory context- mastery of the self and the left hand path approach of witchcraft and sorcery. the vampyre- initiate who seeks the union of ahriman and the disunion with the natural-order works in the darker or adversarial spirits, what is the same as within palo mayombe and petro voodoo currents of sorcery. by entrancing the self by the methods of offbeat rhythm, the magician calls forth the left-handed aspects of the self, the vampyric famulus (latin for familiar) whom is the shadow-drinker, the loa of the grave, whom has survived physical death and is not held in the limit

idden aspect of sorcery and witchcraft which breeds the legends of evil concepts, while it is only a hint at the purpose of the left hand path. this way is devoid of moralistic concepts, thus in the absolute and in the isolation from it, we are uniquely separate from all exterior forces, the very essence of gods and goddesses. the ahrimanic vampyre is one who separates the psyche from the natural order and masters the nightside or astral plane within our physical world which we seek to control from within. the forms in the nightside of which we assume (bat. wolf, moth, or a hybrid of each and others) are the extensions of our will and desire. the vampyre is a being which has deified itself through the antinomianian process of death and rebirth, one who has passed through the ancient aspect

from wallachia. dracos, draconum is the very shadow of the immortal fountain of life, which the vampyre seeks to bask in eternally. remember, in bram stoker's immortal "dracula" novel, the prince of vampyres is transformed not by another vampyre. but rather his own self-iniliatory work and black magic. dracula itself was based from two historical figures, vlad dracul, whom was of a family of the order of the dragon, and elizabeth bathory, whose family crest depicted three wolf teeth surrounded by a dragon(leviathan, ahriman. the history of bram stoker's novel dracula has its own curious beginnings in association with folklore and historical figures. specifically, in dracula was a woman by raymond t. mcnally, stoker had an original manuscript of the novel which was later deleted, which was

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

n the gates to the dreaming place by the adversary of noon and midnight, who drinks of the golden chalice and blood filled skull, so it isspmidnight s circle a commentary of azothoz a book of the adversary presented by the night ravener (akhtya seker arimanius michael w. ford- a brother in the pact of witchblood azothoz presents in poetic form the antinomian concept of separation from the natural order. this is clear throughout the various grimoires such as nox umbra, book of cain, yatuk dinoih, goetia (luciferian edition, and the toad rite. azothoz is actually a strong foundation from which these works arose. as written as lyric and poem form, the original praxis of the spiral force is not only directed inward, it is invoked in the circle of being. as some may have studied, aleister crowl

ss, the passing and invocation of power brings the initiate in the passing of witchblood. azothoz is the word which brings the self to the fall and then to discover in the darkness the black flame within, the very gift of iblis[3. it is the idea of this word, spoken in silence by the sorcerer or witch, to encircle the self in the holy fire of samael and lilith, those who rebelled from the natural order (right hand path= death of being) to bring man and woman intelligence, being known as the black flame. the magician speaks the word of making to become as a god himself; cain is born from the union of the dragon and harlot. the illustrations of azothoz provide a powerful interplay between the invocations and the placement of the actual drawings in the tome. there are 13 illustrations of the

aking and the subconscious spells made flesh. the sigils are aligned within two trapezoids crowned by cain the adversary and the apep demon of chaos, surrounded by sigillic formulas of antinomian self-deification; the making of the luciferian mind through solitude and isolation. this is a process of developing the self through the mark of cain[5] and the declaration of separation from the natural order. this allows the magician to grow without outside and society crippling dogma. the sigillic drawings of lilith and samael-asmoday (a mask of shaitan-iblis) are the separate initiators of the path, lilith who comes as the vampyric succubi and the moon dwelling force of water and earth, via the north winds (symbolic of darkness. shaitan-samael, the dragon-angel comes enfleshed as a beautiful f

ht that defines the propagation of the will. from sethanic witchcraft& the left hand path, the introduction to azothoz by the present author [4] see nox umbra, the ritual of entering black eden, the vampyric-luciferian dreaming sigil of the devil-made flesh [5] a ritual performed via book of the witch moon, by the present author and a private version practiced in coven maleficia, the triad of the order of phosphorus. see the book of cain by the present author [6] widdershins is a movement counter-clockwise, a way of going reverse about a circle. see arkon daraul, a history of secret societies, citadel press [7] a term used by scire, g.b. gardner, iv oto to denote the path. pg. 182 of high magic s aid, iho booghacknowledgments there have been very many people who have given me assistance an

MOODY RAYMOND A LIFE AFTER LIFE

of the experiences themselves. in fact, the similarities among various reports are so great that one can easily pick out about fifteen separate elements which recur again and again in the mass of narratives that i have collected. on the basis of these points of likeness, let me now construct a brief, theoretically "ideal" or "complete" experience which embodies all of the common elements, in the order in which it is typical for them to occur. a man is dying and, as he reaches the point of greatest physical distress, he hears himself pronounced dead by his doctor. he begins to hear an uncomfortable noise, a loud ringing or buzzing, and at the same time feels himself moving very rapidly through a long dark tunnel. after this, he suddenly finds himself outside o f his own physical body, but

a "model" a composite of the common elements found in very many stories. i introduce it here only to give a preliminary general idea, of what a person who is gyring may experience. since it is an abstraction rather than an actual account, in the present chapter i will discuss in detail each common element, found in very many examples. before doing that, however, a few facts need to be set out in order to put the remainder of my exposition of the experience of dying into the proper framework (1) despite the striking similarities among various accounts, no two of them are precisely identical (though a few come remarkably close to it (2) i have found no one person who reports every single component of the composite experience very many have reported most of them -hat is, eight or more of the

) and a:;v have reported up to twelve (3) there is no one element of the composite experience which every single person has reported to me, which crops up in every narrative. nonetheless, a few of these elements come fairly close to being universal (4) there is not one component of my abstract model which has appeared in only one account. each element has shown up in many separate stories (5) the order in which a dying person goes through the various stages briefly delineated above may vary from that given in my "theoretical model" to give one example, various persons have reported seeing the "being of light" before, or at the same time, they left their physical bodies, and not as in the "model" some time afterward. however, the order in which the stages occur in the model is a very typica

der in which a dying person goes through the various stages briefly delineated above may vary from that given in my "theoretical model" to give one example, various persons have reported seeing the "being of light" before, or at the same time, they left their physical bodies, and not as in the "model" some time afterward. however, the order in which the stages occur in the model is a very typical order, and wide variations are unusual (6) how far into the hypothetical complete experience a dying person gets seems to depend on whether or not the person actually underwent an, apparent clinical death, and if so, on how long he was in this state. in general, persons who were "dead" seem to report more florid, complete experiences than those who only came close to death, and those who were "dea

ation. his only intention is to provoke reflection. this review can only be described in terms of memory, since that is the closest familiar phenomenon to it, but it has characteristics which set it; apart from any normal type of remembering. first of all, it is extraordinarily rapid. the memories, when they are described in temporal terms, are said to follow one another swiftly, in chronological order. others recall no awareness of temporal order at all. the remembrance was instantaneous; everything appeared at once, and they could take it all in with one mental glance. however it is expressed, all seem in agreement that the experience was over in an instant of earthly time. yet, despite its rapidity, my informants agree that the review, almost always described as a display of visual imag

MORALS AND DOGMA

ch the public force must act. make a breach in either, and the great steam-hammer, with its swift and ponderous blows, crushes all the machinery to atoms, and, at last, wrenching itself away, lies inert and dead amid the ruin it has wrought. the force of the people, or the popular will, in action and exerted, symbolized by the gavel, regulated and guided by and acting within the limits of law and order, symbolized by the twenty-four-inch rule, has for its fruit liberty, equality, and fraternity--liberty regulated by law; equality of rights in the eye of the law; brotherhood with its duties and obligations as well as its benefits. you will hear shortly of the _rough_ ashlar and the _perfect_ ashlar, as part of the jewels of the lodge. the rough ashlar is said to be "a stone, as taken from t

; and every uttered word is registered for eternity upon the invisible air. every lodge is a temple, and as a whole, and in its details symbolic. the universe itself supplied man with the model for the first temples reared to the divinity. the arrangement of the temple of solomon, the symbolic ornaments which formed its chief decorations, and the dress of the high-priest, all had reference to the order of the universe, as then understood. the temple contained many emblems of the seasons-the sun, the moon, the planets, the constellations ursa major and minor, the zodiac, the elements, and the other parts of the world. it is the master of this lodge, of the universe, hermes, of whom khurum is the representative, that is one of the lights of the lodge. for further instruction as to the symbol

apostle paul "that ye are the temple of god, and that the spirit of god dwelleth in you? if any man desecrate the temple of god, him shall god destroy, for the temple of god is holy, which temple ye are" the wisdom and power of the deity are in equilibrium. the laws of nature and the moral laws are not the mere despotic mandates of his omnipotent will; for, then they might be changed by him, and order become disorder, and good and right become evil and wrong; honesty and loyalty, vices; and fraud, ingratitude, and vice, virtues. omnipotent power, infinite, and existing alone, would necessarily not be constrained to consistency. its decrees and laws could not be immutable. the laws of god are not obligatory on us because they are the enactments of his power, or the expression of his will;

ter it was first preached. masonry early comprehended this truth, and recognized its own enlarged duties. its symbols then came to have a wider meaning; but it also assumed the mask of stone-masonry, and borrowed its working-tools, and so was supplied with new and apt symbols. it aided in bringing about the french revolution, disappeared with the girondists, was born again with the restoration of order, and sustained napoleon, because, though emperor, he acknowledged the right of the people to select its rulers, and was at the head of a nation refusing to receive back its old kings. he pleaded, with sabre, musket, and cannon, the great cause of the people against royalty, the right of the french people even to make a corsican general their emperor, if it pleased them. masonry felt that thi

ms, and excises; and when the pope's nuncio and the cardinal de la roche-ayman, devoutly kneeling, one on each side of madame du barry, the king's abandoned prostitute, put the slippers on her naked feet, as she rose from the adulterous bed. then, indeed, suffering and toil were the two forms of man, and the people were but beasts of burden. the true mason is he who labors strenuously to help his order effect its great purposes. not that the order can effect them by itself; but that it, too, can help. it also is one of god's instruments. it is a force and a power; and shame upon it, if it did not exert itself, and, if need be, sacrifice its children in the cause of humanity, as abraham was ready to offer up isaac on the altar of sacrifice. it will not forget that noble allegory of curtius

MOTTA MARCELO THE COMMENTARIES OF AL

onze, 818-l. ab, father, as well as athah, the name of the ancient in microprosopos, 794-u. aba and imma, father and mother, 757-u. abacus, the table of pythagorair the commentaries of al marcelo motta's comment on liber al vel legis (along with some of aleister crowley's) this work extracted from equinox vol. v #1, by marcelo motta introduction as all those interested in the a. a. must know, the order alternates five years of speech with five years of silence. the last published number of the equinox was vol. iii, no. vi. lay bibliophiles must not waste time seeking for vol. iv, which was a volume of silence. readers must not, under any circumstances, take this present publication of the commentaries too seriously. the publication is in classes a, b and c, which means "in whiter words: cl

matter of keeping the records straight, lest the utterance of a master become smeared by the confusion of a follower, or several followers, a thing which, unless we mistake, has happened all too often in the past) class b: these are utterances of high initiates of the a. a, or of people recognized as high initiates by the a. a, considered of sufficient value to be published under the aegis of the order. publications in class b are recommended for serious study by brethren and aspirants. only the commentaries by aleister crowley himself are here in this class. they are in standard type (readers may well ask why even the utterances of past magi are, when published under the imprimatur of the a. a, classified only up to b. is it because the a. a. considers all past initiates, or initiates of

r the imprimatur, can be trusted as being reproduced exactly as they were produced. that is why they are in class a. the utterances of other and friendly stars which did not come to us in their pristine purity, these we publish with our warmest commendation, but warning the reader that they may not be what those stars intended. that is why they are in class b) class c: these are writings that the order considers of sufficient interest to be included in its curriculum, but which are not by high initiates, or even, sometimes, by initiates. the commentaries "by another" are here in this class. they are in italics. readers may well ask what are "high initiates. according to the system of the a. a, high initiates are brethren of the a. a. belonging at least to the collegium internum, or members

f the a. a, high initiates are brethren of the a. a. belonging at least to the collegium internum, or members of other orders who the a. a. consider have reached an equivalent level of insight. as a rule, writings by such are always in class b. writings in class c may not always be for study; sometimes they are for recreation, as well. in any case, the fact that they are in class c means that the order warns readers that, although it considers such writings useful, they must be suspected of confusion, prejudice and error to a much greater degree than writings in class b. writings in class a are not subject to confusion, prejudice or error at all. whenever they seem to produce confusion, prejudice or error, the fault is the reader's. such writings are like mirrors in which each one sees his

on, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intelligence. in short, in order to do the job for which he was chosen nuit's helpmeet he must reach the highest initiations possible to man. which, of course, he did. 7. behold! it is revealed by aiwass the minister of hoor-paar kraat. aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. why is aiwass spelt thus, when aiwaz is the natural transliteration of? perhaps beca

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

man beings in their feelings and habits, intermarrying and having children, and requiring daily nourishment to recruit their strength, and refreshing sleep to restore their energies. their blood, a bright ethereal fluid called ichor, never engendered disease, and, when shed, had the power of producing new life. the greeks believed that the mental qualifications of their gods were of a much higher order than those of men, but nevertheless, as we shall see, they were not considered to be exempt from human passions, and we frequently behold them actuated by revenge, deceit, and jealousy. they, however, always punish the evil-doer, and visit with dire calamities any impious mortal who dares to neglect their worship or despise their rites. we often hear of them visiting mankind and partaking of

ic times, would simply have been recorded as illustrious [10] it is highly probable that the reputed actions of these deified beings were commemorated by bards, who, travelling from one state to another, celebrated their praise in song; it therefore becomes exceedingly difficult, nay almost impossible, to separate bare facts from the exaggerations which never fail to accompany oral traditions. in order to exemplify this, let us suppose that orpheus, the son of apollo, so renowned for his extraordinary musical powers, had existed at the present day. we should no doubt have ranked him among the greatest of our musicians, and honoured him as such; but the greeks, with their vivid imagination and poetic license, page 9 exaggerated his remarkable gifts, and attributed to his music supernatural

hoebe, and tethys. now uranus, the chaste light of heaven, the essence of all that is bright and pleasing, held in abhorrence his [14]crude, rough, and turbulent offspring, the giants, and moreover feared that their great power might eventually prove hurtful to himself. he therefore hurled them into tartarus, that portion of the lower world which served as the subterranean dungeon of the gods. in order to avenge the oppression of her children, the giants, gaa instigated a conspiracy on the part of the titans against uranus, which was carried to a successful issue by her son cronus. he wounded his father, and from the blood of the wound which fell upon the earth sprang a race of monstrous beings also called giants. assisted by his brother-titans, cronus succeeded in dethroning his father, w

mportant divinity, to whom a special chapter will be devoted hereafter. their page 13 children were, three sons: aides (pluto, poseidon (neptune, zeus (jupiter, and three daughters: hestia (vesta, demeter (ceres, and hera (juno. cronus, having an uneasy conscience, was afraid that his children might one day rise up against his authority, and thus verify the prediction of his father [15]uranus. in order, therefore, to render the prophecy impossible of fulfilment, cronus swallowed each child as soon as it was born,[3] greatly to the sorrow and indignation of his wife rhea. when it came to zeus, the sixth and last, rhea resolved to try and save this one child at least, to love and cherish, and appealed to her parents, uranus and gaa, for counsel and assistance. by their advice she wrapped a s

bet, how to cure diseases, and the art of divination. he created this race in page 24 such great numbers that the gods began to see the necessity of instituting certain fixed laws with regard to the sacrifices due to them, and the worship to which they considered themselves entitled from mankind in return for the protection which they accorded them. an assembly was therefore convened at mecone in order to settle these points. it was decided that prometheus, as the advocate of man, should slay an ox, which should be divided into two equal parts, and that the gods should select one portion which should henceforth, in all future sacrifices, be set apart for them. prometheus so divided the ox that one part consisted of the bones (which formed of course the least valuable portion of the animal

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

pular belief not all witches belong to covens. i certainly don t, though i do live in close proximity to an area of parkland once used by a coven to hold its meetings during the second world war. many work alone and with just as good results using the magic power of witchcraft as if they were working with a group. there is nothing special that you have to be or no one special you have to know, in order for you to work witchcraft. those who would wish you not to know how easy it is to use the magic power of witchcraft have fostered this commonly held belief. as you are reading this, the essence of that power is sinking deep into your inner mind. this book has been written in a special way. no matter whether you believe me or not, the magic behind the words is awakening racial memories of a

the light of a full moon. these legends have existed through the centuries and are as old as man. it is difficult to separate the two. they are all part of the same thing: the unknown world of supernatural forces. i have included here three of the most enduring of these legends. zombies, the dead that walk, raised from their graves to work as mindless slaves for powerful voodoo exponents who, in order to obtain their wishes, would call upon baron samedi, the voodoo god of the dead, to summon the zombies into their presence. zombies< were afraid of fire and were destroyed when their master died. the mediaeval vampires living in the remote regions of transylvania who, in order to sustain their monstrous existence, would leave their tombs at midnight to drink the blood of young virgins. a gi

ieve results. the thing that makes most spells work is the emotion you invest in them. get involved with the spell, in this way you will turn it from a simple unemotional act into a genuine spell. use these spells to obtain only one desire at a time. if you go after a whole string of desires, the magical power is spread thinly over all of them, and takes longer. better to achieve one at a time in order of importance. if you find yourself constantly interrupted when you attempt to cast a spell, you should know that occult reasons are the cause. probably you should attempt some other means of obtaining what you seek (take a look at another spell, or reconsider your actions. thank you letter #1 i never thought i would see the day when i would be using witchcraft to help me. i am not particula

ed until her passions are aroused. only then is she brought before the coven master who copulates with her, until he is exhausted. the mark of the beast aleister crowley, an infamous black magician of the 1920s, was< dubbed by the daily express the wickedest man who ever lived and came to believe that he was the biblical beast of the revelations. he was, for a short time, a member of the hermetic order of the golden dawn, but his true interest lie in the oto (ordo templis orientis, a german order involved in sexual magic. he took this and adapted it into a new religion, thelema. a magical system dedicated to the enlightenment of one s soul via sex rituals held in honor of pan, the god of earthly existence and often portrayed as the carnal side of man s nature. in 1920 crowley established h

middle pillar ritual revealed in this chapter. but once you are ready for it, i think you will find it to be one of the most profound and rewarding experiences in your life. here, too, are the secret names of god that magical adepts have used for centuries to invoke the hidden powers of the cabala, and a most powerful ritual that will send any unfriendly spirits back where they came from in short order, never to return. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. such magical formulae are naturally much sought after and books containing them are hard to come by. the tree of life the cabala is the secret teaching of the ancient hebrews concerning the inner meaning to the simplistic

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

its origin and between more or less "accepted" masons and those craftsmen masons who actually practiced the building crafts. to make these distinctions clearer, an upper case f and m are used to distinguish speculative and modern freemasonry and freemasons/masons and a lower case f and m are used to refer to operative or original freemasonry/masonry and freemasons/masons. editor] viii preface the order for how can anyone claim to discuss this subject without touching upon this question? have largely contributed insights only to the various fragmentary aspects their individual studies may have addressed. far too often these studies have consisted of only an isolated, contemporary, and literal reading of documents with which most students of this subject are already familiar. symbolism, whic

tical economics. history, however, is traced not only through documents, but also through reconstructing the institutions, mores, and lifestyles in the past. the historical method is, by necessity, multidisciplinary in its theories and hypotheses. nothing can be examined in complete isolation, in abstracto. life is unity within diversity. i have consistently sought to gather what was scattered in order to reconstruct a living past and, consequently, one that is as close as possible to reality and truth. setting off on my journey objectively and without any preconceived notions, i have had to surrender to the evidence showing that certain opinions expressed in what are accepted as fundamental works on freemasonry are actually lacking any basis of support. conversely, the same rectitude of t

de of thought and judgment led me to the opposite conclusion: that certain legends whose credibility had been greatly shaken among positivist minds were, in truth, based on sound arguments. this is especially the case for the templar origins of freemasonry. it should be clearly stated, though, that this does not mean i believe modern "speculative" freemasonry is a direct survival of this vanished order. for their ceaseless understanding, kindness, and strong encouragement, i thank all those in the wide variety of fields i have explored in the undertaking of this book. i give my acknowledgment and thanks to all those who gave me their assistance or showed interest in the work i was doing. certainly i am aware of the gaps that remain in this product. my ambition is to inspire further study i

to note that banquets have held a religious and sacred significance from the time of greatest antiquity. even the members of primitive clans gathered together to eat the sacred animal "they communed" durkheim wrote "with the sacred principle that dwelled within it and they assimilated it. the purpose of sacrificial banquets was to bring about communion of the believer and his god in one flesh in order to knit between them a bond of kinship" thus we may say that dietary communion was one of the earliest forms of religion.5 the roman collegia it is supremely important to establish the connection between operative freemasonry and the collegia artificum et fabrorum of rome, for the collegia exerted a major influence over trade brotherhoods of the middle ages, which more or less directly desce

ization. during the third century these institutions preserved their traditional importance but lost much of their former independence. they became cogs in the imperial administration, albeit the most important cogs, for they were in direct contact with the population. with the empire now an absolute monarchy, the governmental authority was gradually assuming the task of assuring not only law and order, but material prosperity as well. to do this, it set up a vast system of social classes in such a way that all the services necessary to survival and living had sufficient personnel. the utmost effort was made to maintain the individual authority of each man in his duty or profession, which is how the collegia happened to be called upon to play a role of primary importance in this system. we

NEW WORLD ORDER OR OCCULT SECRET DESTINY

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

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

rganizations, in virtually all arenas of policy making in the country [u.s.[including] at the cabinet level of the united states government (ibid. p.24) however, other new age proponents said that this is inaccurate, in that she had understated the influence of the new age worldwide, especially in the un and the eec. it is no coincidence that america has become the center of new age and new world order conspiracies. the theosophical and rosicrucian traditions hold that every nation has a spiritual destiny guided by a hierarchy of beings using all ethical (or un-ethical) means of manifesting the divine plan through the will of the nation s leaders. a proponent of the new age and the secret brotherhood s plan for a new world order is robert hieronimus. in his book america s secret destiny, h

hierarchy of beings using all ethical (or un-ethical) means of manifesting the divine plan through the will of the nation s leaders. a proponent of the new age and the secret brotherhood s plan for a new world order is robert hieronimus. in his book america s secret destiny, he traced the spiritual vision of america s founding fathers and the plan s eventual fruition in what we call the new world order and the new age movement (both of which are synonymous. he stresses that the founding fathers of america had the equivalent of masters and were pupils in a sense, much like today s powerful elite have masters and gurus, following the teachings of the great plan. according to the rosicrucians and theosophists, supporting the divine plan are great beings referred to as masters of the physical

of america may have been consciously or unconsciously students of these teachers, just as some contemporary americans are pupils of these masters. in fact, the motto of the hierarchy of world teachers is identical with america s destiny the brotherhood of man and the fatherhood of god (p. 95) another writer, from the opposite camp, confirms the assertions of heironimus. willy peterson writes: in order to reach their aims of world unity and thus engage the whole world in service to the plan, enlightened freemasons and new agers have been pushing for collectivist motifs that promote monistic pantheism and unity. this is why the chief instigators to the globalist league of nations and the united nations have been theosophists, trying to work out the plan. this is why the verbiage and aims at

ON COMMUNICATION WITH SET

ur lives. set can communicate in the fashion of a concentrated greater black magical working, but these communications are rare and usually leave the worker with more questions than he had before. the last time i talked with set he suggested that i run the heb-sed working for the temple. it took six months to research, a year to do, needed 12 articles for the _scroll of set, caused me to found an order in the temple, and required that i make trips to the british museum and then oasis of las vegas. i learned a great deal about myself, the world and temple through this- and the *real* meat of the communication wasn't in the twenty minutes of reception of the _book of the heb-sed_ but in the processing of all that i did in the 18 months that followed. i am still processing it, and expect that

ON SET

sacred to and consecrated by the prince of darkness. do what thou wilt shall be the whole of the law. great is the might of set, greater still he through son set by tapio kotkavuori priest of set this article was originally published in the scroll of set jan-feb, 1998 ce. for me, set is the principle of isolate intelligence, who gave mankind the gift of selfconsciousness in pre-historic times in order to strengthen his own being, and in order to give mankind the possibility to self-conscious, invidividual existence. self-consciousness is a feature that separates human beings from natural universe. because of this feature we are able to take into consideration in our actions past, present and future, to make notions about good and evil, give meaning and purpose to things, to effect the uni

ONYX TABLET OF SET

objectively. vi. its gift of self is perfect (complete. vii. it can inform or "teach" those possessed of its quality. viii.to give more (if possible) would be to take. ix. the presense of the gift in us (flesh) is necessary to the evolution of the principle of isolate intelligence. great is the might of set, greater still he through us. xepusthe onyx tablet of set the onyx tablet introduction in order to understand the purpose of the onyx tablet of set, you must first understand the function of the temple of set within contemporary civilization, and further the function of the priesthood of set within the temple. as you have qualified for initiation to the priesthood, you will have grasped the essence of these distinctions intuitively. herein they will be discussed more deliberately and e

om the prison of objective/universal inertia and entropy. below such vast aspirations, the priesthood must not seek to particularize the will of set into the incidental give-and-take of human interaction. human problems and disagreements are not the sort with which such an ageless intelligence is concerned. of course priests and priestesses may invoke the wisdom to which they alone have access in order to address human issues. they themselves are incarnations of set in this capacity: completely self-aware and self-conscious beings in a world peopled otherwise by humans who are, to a greater or lesser degree, controlled by natural forces. the experience of the priesthood of set is not comprehensible to those who have not partaken of it, because it cannot be explained as a function of other

shall serve as chairman until the election of the successor. section 4.09. all papers and documents of the temple of set, and all temple-related papers and documents of any iii+ member involving the temple of set, shall be made instantly available to the council or to any individual member of the council upon demand. any individual member of the council who invokes this section of the by-laws in order to view material may not reveal any information so gained outside the membership of the council without prior written authorization to do so from the chairman of the council. such written authorization must be communicated to all voting and non-voting councillors by the chairman in each specific instance. section 4.10. all councillors shall serve without compensation. they shall be reimburse

be a silver pentagram, two points upraised, against a circular field of gold. section 9.09. insignia of honorary setian shall be a silver pentagram, two points upraised, against a circular field of green. section 9.10. no member of the temple of set may wear or otherwise use the distinctive insignia of a degree other than that which he currently holds. article 10. orders section 10.01. the term "order" designates an organizational element of the temple of set supervised by one or more iv+ members as grand master/co-grand masters of that order. any iv+ member may create an order, but may not serve as grand master/co-grand master of more than two orders at a time. section 10.02. the grand master/co-grand master of an order exercises complete authority over that order subject to these by-law

one or more iv+ members as grand master/co-grand masters of that order. any iv+ member may create an order, but may not serve as grand master/co-grand master of more than two orders at a time. section 10.02. the grand master/co-grand master of an order exercises complete authority over that order subject to these by-laws. section 10.03. orders will accept only ii+ members of the temple of set as order members. a member of the temple of set may belong to a maximum of one order unless the grand masters of that order and any proposed additional order(s) agree that additional order membership is acceptable. section 10.04. order insignia may be worn either together with temple of set insignia or alone. when worn together with temple insignia, the order insignia must not conflict with, displace

PATRON OF SORCERY

s survived roman suppression, a ferocious campaign of destruction of magical books under christianity (acts 19:19, and the rise of islam, may itself be reckoned to border on magic. what the papyri may yet reveal of the original cult of set- and of such survivals as have found their way into the wellsprings of western thought--remains to be seen. xeper. compiled by dakhla sba special thanks to the order of setne khamuast for their help in researching this page. revised 13 march 1997 th lumaluma detail from page 104 japanese dragon detail from page 120 voodoo symbols detail from page 91 introduction what is myth? the word myth derives from the greek mythos, signifying word or story. a myth has different meanings for the believer, the anthropologist, the folklorist, the psychologist, the lite

PHILIP NEIL MYTHS LEGENDS EXPLAINED

hich the sole survivor kranyatz was preserved by the trickster god of wine, kurent. the creator one thing that all mythologies agree on is that the world was created by the deliberate act of a divine being, and that men and women were created especially to live in it. in the mandan creation myth, first creator and lone man send a mudhen down to fetch sand from the bottom of the primeval flood, in order to make the land. the ainu of japan tell how the creator kamui sent a water wagtail down from heaven to accomplish the same task (see p. 120. according to the yoruba people in west africa, the world was made when obatala, the son of the great sky god olorun, threw earth from a snail shell, and got a pigeon and a hen to scatter it. the supreme gods of africa tend, like olorun, to withdraw fro

ly turned into the trickster god coyote. such tricksters, whose mischief may lead them into wickedness, are found throughout mythology, from the greek dionysus to the norse loki to the japanese susano (see pp. 58, 69, and 123. but another theme is the creator s care for the beings he has made. it is this care that leads vishnu, the hindu preserver of the world, to take on his many avatar forms in order to help humanity in times of crisis. his final avatar, kalkin, the white horse, will appear at the end of this era, to usher in a new age. the great mother creator gods tend to be male, but much of the work of creation may be delegated to a goddess. for example, among the keres of the american southwest, utsiti, the creator god, who made the world from a clot of his own blood, sent his daugh

f rebirth shu s staff is in the form of a snake. because snakes have the ability to slough off their skins, they became a symbol of rebirth with lifegiving powers. geb s goose geb is sometimes represented as a goose, and one of his names is the great cackler a reference to the cackle he gave when he produced the great egg from which the benu bird emerged at the dawn of time (see p. 13. goddess of order maat, the goddess of order and justice, who is often described as the daughter of re, accompanies the god, who sits oppposite her. nut, the mother of all nut arches her body to make the dome of the sky. each night she swallowed the sun, giving birth to it again each morning. because of her role as the mother of the life-giving sun, nut was regarded as the universal mother. the dead were entr

reme god and personification of time. on either side stand figures representing the three stages of man youth, maturity, and old age. mithra mithra was a persian god who became widely venerated in the west, especially in the roman empire, as mithras. he was said to be the son of ahura mazda one of the seven divinities created by ahura mazda to oppose the demons created by ahriman. he was a god of order; but in the need to maintain order, became a god of war and warriors. he was seen as a more approachable god one who in a sense mediated between the pure goodness of ahura mazda and the pure evil of ahriman. his shrines depict him slaying a bull, a ritual act thought to ensure new life in the renewed creation; worshippers bathed in the blood from sacrificed bulls. the mystery cult of mithras

this he fastened to the bedposts and rafters in the bedroom. when aphrodite and ares next went to bed, the net was released and bound them so tightly that they were unable to escape. hephaestus then invited all the gods to come and laugh at the trapped lovers. poseidon (neptune, hermes (mercury, and helios came. hephaestus demanded that zeus (jupiter) should repay him all the gifts he had made in order to win aphrodite s hand, but in the end settled for a fine to be paid by ares. amid much laughter, poseidon offered to stand surety for the debt, and so the lovers were freed. golden goddess aphrodite is called golden by the poet hesiod. she is also called laughter-loving, although here the joke is on her. imp of desire some sources say that eros (cupid) was aphrodite s son by either ares, h

PHOSPHORUS

dess) theseus m ariadne m phaedra demeter ceres poseidon neptune x aethra (mortal) hades pluto hestia vesta hera juno m persephone proserpine hebe m heracles hercules ares eileithya mars zeus jupiter aristaeus m autono actaeon gaia x uranus titans giants other sea nymphs cyclopes leto eos helios selene luna epimetheus m pandora mnemosyne coeus x phoebe themis crius thea x hyperion prometheau1 the order of phosphorus introduction booklet 2003 2 the order of phosphorus 2003 succubus publishing for the order of phosphorus members only. the purpose and intent of the order of phosphorus/toph. magick is elevation to ascend. the entire focus of magick is to initiate, strengthen and develop the self. work (capitalized) is defined as practice which advances and develops the consciousness, the conti

e mastery of the basic principles of sorcery the adept is individual, a veneficus or praecantrix (called also yatus or pairikas) whom is the center of their own magickal practice, they become as cain, the illuminating initiator, whom is both shadow and light. by becoming as fulmino-lucifer, the adept develops the self to be a center and being of adversity, separate and individual from the natural order. the luciferian drinks of both ecstasies as above, so below. toph is organized in a refined and focused point of sorcerous art. the overseeing guardians of phosphorus are three in unison with hecate and the triple moon principle. two supporting magistra s and the current magister. titles of three coven guardians- coven maleficia vox barathrum the magister of coven/director- yatus akhtya seke

tary and dreaming sorcery 3 each are bound to the circle to further expand, refine and direct the initiatory process under the practice of the luciferian witchcraft, persian and ahrimanean sorcery within a left hand path perspective. the grade structure of phosphorus is designed as a falling and ascending process, this involves a focus of the self and the essence of work itself. upon entry in the order of phosphorus, which is by invitation, a period of one year will be the time of which the initiate enters grade 0) void and the abyss (this may be sooner, this is the time limit. they will learn and practice the foundations of high and low sorcery, an introspective study of their own being and to ensure their focus is suited for toph. the title for this grade is veneficus or yatus (the yatuk

lilith the adversary. some will find the plethora and multi-cultural symbolism something they resonate with, from ancient egyptian, hebrew, persian, european and english focuses of symbolism from set as the luciferian initiator, hecate, ahriman or lilith. the path is long; the road thorn covered yet the emerald grail filled with the elixir of gold and silver. initiates are able to join the black order of the dragon after they have become unto the grade i the blackened forge of cain. the initiate may indicate their interest in the persian and vampyric sorcery of the botd to a magister or ii of the botd for entry. the botd is closed to those outside of the order of phosphorus. 4 much of the initiatory work of phosphorus is developed from numerous magickal paths, specifically the ideals of s

. 4 much of the initiatory work of phosphorus is developed from numerous magickal paths, specifically the ideals of saturnus and that from gregor a. gregorius and that which is presented by dr. stephen edred flowers, author of fire& ice and lords of the left hand path. the antinomian path of self-deification as presented in a setian lens is essential to the luciferian path of phosphorus. we as an order embrace the essence and ideal of lucifer, the bringer of light. it is through a detailed and individualized harrowing of hell that we emerge as one isolate, beautiful, and willing to go forth through initiation further. it is essential to use that which stimulates your imagination, that will urge you to move away from stasis to strive for the fiery essence of the fallen angel, that which wou

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

to be complete. productivity therefor rises and a strong sense of character is built even further. individuals who attempt these rites must already be of sound mind as the dangers of such if failure occurs are far too real. insanity, which is displacement and unbalance of the many selves that form one union are disrupted and madness overtakes the self. the black magician must be fully balanced in order to avoid the dangers that tempt even the most stable minded. the shadowing forth of lucifer occurs once the self absorbs and forgets the spirit. further atavistic resurgence will summon lucifer and the fallen angel shall become you in every way. this can be accomplished later once the spirit is called forth and through the death posture a re-alignment can be done. consider absorbing spirits

vour the energies that offer themselves. vampirism holds its foundation in dream and myth, forming strongly in a conscious reality, as one may know it. vampiric sorcery is a dangerous magick to control as it tests every point of mental strength one may have developed. if unbroken, can further strengthen the individual who would ascend to godhead. one must delve the depths of the psyche (abyss) in order to balance the holy light. thelema inadvertently supports and provides a significant foundation for the like-minded individual who seeks this light. the vampiric sorcerer is not one who once the image of the self, the facade is stripped away, would simply vanish from lack of substance. the sorcerer would already have developed a strong body of light through astral and earth magick and be ema

k with the ego. it should be understood that often the most humble will comprehend a greater knowledge of self. crowley often defined "black brothers" as those who shut themselves off from the universe and the cup of babalon, which is evolution. the sorcerer must realize that he or she is not necessarily more important than anything else, while at the same time be in full balance with the natural order and the survival of the psyche. a black magician is by no means what crowley defined as "black brothers. the essential study and practice of a sorcerer to ascend is significant in the point that the individual must grow with his or her studies, to become the topic therein. the self which is also known as "kia (austin spare's "the book of pleasure) should be explored on every possible level

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

,with david mclellan as grand master.but the system, for some reason, did not flourish in this country. in b i f c, harry j. seymour, of new york, who had been one of the earliest supporters of the system, visited europe, and was advanced to the j gth and highest degree, and invested with authority to establish on the continent of america a sovereign grand sanctuary of conservators-general of the order. this is the highest authority known to the rite under it a sovereign council general has been established for new england which is flourishing.other state and combined state organization are under rapid headway, the whole embracing many hundred working members. harry j. seymour j gth, is the sov gr master of the sov sanctuary of ancient and primitive free-masonry according to the rite of me

disciples of ormus continued, until b b b i, to be the sole guardians of ancient egyptian wisdom as purified by christianity, and solomonian science. this science they communicated to the templars.they were then known by the title of knights of palestine or brethren rose-croix of the east. in them, the rite of memphis recognizes its immediate founders. in defining the object and intention of his order,marconis speaks as follows: the masonic rite of memphis is a combination of the ancient mysteries; it taught the first men to render homage to the deity. its dogmas are based on the principles of humanity its mission is the study of that wisdom which serves to discern truth; it is the beneficent dawn of the development of reason and intelligence; it is the worship of the qualities of the hum

hed branches of this institution, venerable for its great antiquity, and born in egypt. the real deposit of the principles of masonry written in the chaldee language is preserved in the sacred ark of the rite ofmemphis, and in part in the grand lodge of scotland, at edinburgh, and in the maronite convent on mount lebanon. to this extract we subjoin the first article of the organic statutes of the order, from which the rest may be readily imagined: bro marconis de negre, the grand hierophant, is the sole consecrated depository of the traditions of this sublime order. after this it would certainly be superfluous to ask,what are the constitutions or what are those precious documents in the chaldee language that are preserved in the sacred ark of the rite of memphis? the fact is, that they nev

luous to ask,what are the constitutions or what are those precious documents in the chaldee language that are preserved in the sacred ark of the rite of memphis? the fact is, that they never existed, except in the fertile imagination of the inventor of the rite. it is but the same old story, the same language, the same tactics which masonic charlatans have for a century and a half made use of, in order to make partisans and victims. as regards the introduction of the rite in france,marconis de negre informs us, that a certain samuel honis, a native of cairo, brought it from egypt, in b i b e (how or from whom he received it,we are not informed, and in company with gabriel mathieu marconis (father of marconis de negre, baron dumas, and the marquis de la rogne, founded a lodge of this rite a

thieu marconis (father of marconis de negre, baron dumas, and the marquis de la rogne, founded a lodge of this rite at montauban, on the d ath of april, b i b f; that this lodge was closed oil the hth of march, b i b g (why,we are not told; and that in consequence the archives were confided to the care of the father of marconis, who was appointed (by whom it is not stated) grand hierophant of the order. the falsity of these assertions is easily demonstrated. jacques etienne marconis was initiated into the rite of mizraim, at paris, c bst of april, b i d d, being then twenty-seven years of age. on the same day he received the first thirteen degrees of the rite, for this egyptian ladder was not very difficult to ascend.on the c hth of june of the same year, certain charges were preferred aga

PRELUDE TO THE BLACK ARTS

g. both have a proper place in the magickal universe, and there is a right time for each. tell me, if you can't control yourself, how are you going to control another? more than that, how are you going to control a demon? preparation for magic think about it. it's hard as hell to program a computer without a purpose in mind, as you haven't yet decided what you want the machine to do. likewise, in order to perform magickal acts, you first need a purpose or reason for doing them. after that, you need to develop your focus, your intent, your will, perfect control and develop a workable technique to succeed. many "magick books" start off by telling the budding mage to perform a cleansing or a banishing ceremony. that is all well and good, assuming that the mage in question has first cleansed h

dn't try to bring hilda back. hilda said that when i raised scooter, i was so torqued up that my etheric double came out. well, that only happens maybe twice in a lifetime, and i sure wasn't going to waste the other one. karmic note: karma is just another limiting factor taught by certain establishment religions to keep people like you in check. they want to control you through fear and deceit in order to prevent you from acting on your own behalf in defense of your honor as they fear those with magickal abilities more than anything. that is because their discretions are many, and they have no abilities, whatsoever. this totally ludicrous bit of mysticism has invaded most magical circles, and that is why seldom does their magic succeed. the "white magicians" fear that their efforts will co

PROMETHEUS

y point out it was made by the hands of vulcanus and given life by jove. the following reason for the release of prometheus has been handed down. when jupiter [zeus, moved by the beauty of thetis, sought her in marriage, he couldn t win the consent of the timid maiden, but none the less kept planning to bring it about. at that time the parcae [moirai] were said to have prophesied what the natural order of events should be. they said that the son of thetis husband, whoever he might be, would be more famous than his father. prometheus heard this as he kept watch, not from inclination but from necessity, and reported it to jove. he, fearing that what he had done to his father saturnus in a similar situation, would happened to him, namely, that he would be robbed of his power, gave up by neces

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

d cannot exist in and of themselves, without a force compelling them into existence at all times. every physical thing, whether it is the human body, the planet earth, the entire galaxy or the whole universe, is limited. a physical thing, by its very definition, has a beginning and an end. it has a beginning and end both in time and space. a physical thing, by definition, is three dimensional. in order for it to exist in space, it must have length, width and depth. anything with length, width and depth is measurable and therefore limited. this means that the universe has a beginning and an end. there also is a beginning and an end to the time of the universe. time itself is a created thing. there was infinite timelessness before the universe existed, there will be infinite timelessness aft

e would be left with the quintessential self of the person, for one s arms are not him, his legs are not him and neither is his torso. neither the outer nor the inner organs are him. neither is his will and desire nor is his thought him. he is not his understanding nor is he his emotions, nor his actions. will is an effect, not a cause. there must be an inner identity of the one who is willing in order for will to be. this inner identity is, likewise, the thinker who thinks the thoughts, the feeler who feels the feelings and the actor who acts the acts. for, all these faculties; pleasure, will, insight, analyses, focus of attention, kindness, sternness, mercy etc, are effects rather than causes. when we strip away all these faculties, we find that there is the simple singular quintessentia

t of the kindness, the feelings of the kindness, and the thought, speech and action of the kindness, originate in the quintessential singularity of the self, and are included and exist there as well. we now have a contradiction. on the one hand, we stated that the quintessential singularity of the self is an absolute simple essence not made up of parts at all. on the other hand, we stated that in order for all the qualities to exist, they must be there too. in order to understand how they can be there and not be there, all at once, we must first thoroughly comprehend the difference between an ability (heyulie) and a potential (ko ach. heyulie and ko ach- ability and potential there are two types of potentialities. the first is called a "heyulie "ability, and the second is called a "ko ach

ial self of the soul, the influx, which enlivens the body, is just another ability of the soul, similar to all its other abilities. in the soul itself, nothing at all has come out into revelation, as of yet. all that exists is the self of the soul, which includes the powers in it, in a way of heyulies (abilities. this is the most essential state of the soul. a highlight in the singularity now, in order for distinguishable qualities to be revealed from this quintessential singularity, there must be intention. whereas prior to intention, the quintessential soul is not within the definition of relating to a body, nonetheless, upon intent, these qualities are "highlighted, so to speak, as a preparation for the influx of life into the body. the qualities now relate to being revealed. a case in

ed out that these three levels of yachid, echad and kadmon are themselves only heyulie abilities of the ohr ein sof and do not have any actual existence there. only the quintessential self of ohr ein sof exists, as an absolute simple singularity. nonetheless, as explained above, though we cannot say that they exist there, we cannot say that they do not. the need for restraint and concentration in order to understand the transition from kadmon to the beginning of actualization, we must return to the microcosm, the human being. in order for an intention to come out into actuality from the heyulie state to a specific line of movement, there must be an initial restraint and concentration (tzimtzum. this is because the heyulie for movement, as it exists in the power of movement of the soul is u

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

the concept by using physical examples to bring it within the scope of the child s comprehension. for instance, he asks the child "if i give you one apple and your mommy gives you another apple, how many apples do you have "two apples "if you find two more apples, now how many apples do you have "four apples "now, if you eat one of those apples, how many apples do you have left "three apples" in order to explain addition and subtraction, which themselves are abstract concepts unrelated to physical objects, he had to "lower" the concept and put it into tangible terms that the child s intellect could accept. in the same way, whenever a person studies any deep subject, he must "lower" the concept to his own intellectual understanding by finding analogies and examples for himself, which will

out its length and breadth. this is because the depth of the concept is its essential point even before it spreads to the length and breadth of explanation. this is called, omek hamoosag (the depth of that which is being grasped. the game of "tic-tac-toe" is not deep at all. therefore, it has little breadth, in that it may be explained in only one way. because it is not deep, it is also short. in order to be explained it need not be invested into examples and analogies. it may be explained simply, as is. in contrast, a subject, such as physics or medicine is much deeper. therefore it is very broad. there are many fields of physics and medicine, and many particulars to each one. it also has great length. it takes many years of earnest study to become either a physicist or a medical doctor

ll be commensurate to the depth of concentration. one who does not have a deep concentration cannot penetrate to the very core of the subject. he will only be capable of surface level understanding. in contrast, one who has deep concentration will have the ability to analyze to the very depth of the subject and bring out new insights from its depth "meditation" from the above it is clear that the order of deep contemplative meditation is as follow; there must be an initial da at which is the focus and concentration of the mind on the subject matter to the exclusion of all else. as soon as the mind is focused on the subject, analysis must begin. this is the intellectual investigation into the matter. one turns it over and over in his mind in an attempt to truly understand all the particular

(of course concentration is a necessary prerequisite to analysis. however, concentration, by itself, is only an empty vessel. only when this vessel is filled by analysis can there be a flash of intuitive understanding and insight into the subject) this may be illustrated by the well known story of archimedes. as mentioned in part one, the king commissioned archimedes to weigh the royal throne in order to determine whether the builders had pilfered gold in its construction. archimedes, who was the greatest mathematician of his time, repeatedly analyzed the problem without success. one day, he was about to bathe. as sat in the tub he noticed the displacement of water and suddenly the solution flashed into his mind. it all came together for him. he jumped out of the tub and ran down the stre

or actions, and without any application to real life whatsoever. as explained above, the solution to this problem is to go back to the beginning and learn it thoroughly, carefully analyzing and contemplating all of its facets until one gains a strong grasp of them. eventually, tvunah will result, automatically, according to the depth of the understanding) from all of the above, we understand the order of several things: 1) there must first be an activation of the faculty of da at attention and connection of the mind to the subject matter, to the exclusion of all else. 2) this initial mental focus is a vessel for the next level, which is in binah and constitutes hitbonenut, the contemplative analysis into the given and revealed explanations of the subject. nonetheless, the depth is still c

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

broken vessels of the sefirot of tohu, which broke because of their excessive selfhood and judgement, fall and became the gevil h embedded in the worlds of tikun. these elements were not gevil h in the sense of being sinister; they simply expressed non-g-d-consciousness and selfhood. as such, they became an absolutely necessary and crucial element in the creation of the subsequent worlds, for in order for there to be free choice, there must be an element of gevil, h i.e, non-g-d-orientation available as an alternative to holiness. this aspect of reality became more pronounced with each successive world, until, in our physical world, it became the dominant consciousness: the physical world is a given, g-d must be proven. in this sense, the gevil h derived from the shells or refuse of the w

ense of separating and removing the undesirable aspects of something, leaving it purified from its dross or chaff. we are taught that the prohibition consists only of separating the unwanted from the wanted, not the wanted from the unwanted. for example, if there is a bowl of fruit in front of us containing both good and rotten apples, we may not, on the sabbath, separate out the rotten apples in order to leave a bowl of good ones. rather, we must select out the good ones (which we may then place in another bowl, leaving a bowl of rotten ones. this is because separating the bad from the good is a weekday type of work, i.e, one of the types of work the characterized the six days of creation. as we see here, as the worlds were created, one after another, the coarsest 5 genesis 1:20. 6 litera

gthe sixth day. h5 this indicates that the feminine principle is already rectified [on this day. since the definite article is the letter hei, which in the context of the name havayah refers to the feminine sefirot (binah and malchut, malchut in particular. if so, in what way does the seventh day refer to malchut? and the only thing lacking is for [z feir anpin and nukva] to turn face to face in order to couple. adam and eve.and therefore, their spiritual antecedents, z feir anpin and nukva.were initially created as one being, attached back to back. in order to couple, g-d gsawed h them apart so they could turn to face each other. this coupling is what occurred (and occurs) on the seventh day, the sabbath. this is what is alluded to here [the zohar uses the expression] gwhen the sabbath e

ew away from him. the rest of the souls were eventually rectified, however, as we will [now] explain, please g-d. these souls left [the diminished being of adam] by way of seminal emissions, for [as we are taught, adam] sired evil spirits. this happens when the drop of seminal emission impregnates a female demon. the soul [that has thus become entrapped in evil] must be reincarnated afterwards in order to be rectified. we are taught in the talmud1 that during the 130 years adam separated from eve (after the sin until he fathered seth, he suffered from seminal emissions (the hebrew term for gseminal emission, h keri, applies both to intentional and involuntary seminal emissions. although voluntary emission is considered a more serious sin than involuntary emission, the individual is conside

angel metatron8. metatron occupies a pivotal position in the hierarchy of angels, and serves, among other things, to protect the realms of holiness from the forces of evil. the word for gshoe h in hebrew (na fal or min fal) is derived from the root meaning gto close h or gto lock. h the foot is the interface between man and the earth, or allegorically between holiness and mundane non-holiness. in order that man not be injured by the stones and thorns on the earth, he wears a shoe to protect his foot. thus, enoch, both in his earthly life and in his celestial life as metatron, is involved in rectifying adam fs sin by protecting man from the injuries and dangers of evil. he was able to protect the light of the world of beriah from exposure to evil, but not any lower level. but about the worl

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ur philosophical canons, prescribed to us by our brother r.c, and be partakers with us of our treasures (which can never fail or be wasted) in all humility and love, to be eased of this world's labours, and not walk so blindly in the knowledge of the wonderful works of god" fama fraternitatis (1614) foreword and appreciation just about 100 years ago (in 1887) we had the beginnings of the hermetic order of the golden dawn. it was then that (according to history and "myth) dr. william westcott discovered a cipher manuscript that led to the founding of an english branch of die goldene dammerung in 1888. it was this golden dawn that attractedsome of the most talented personalities of the time- including w. 8. yeats, algernon blackwood, arthur machen, florence farr, annie horniman, a. e. waite

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

valid curriculum for personal work even for those associated with other than golden dawn groups or systems of magical study. one of the great messages of the new age is that of eclecticism- if it works, use it! there are many other valuable and valid resources for our evolution, and in this time of "quickening, all are pertinent. but it is a personal and regular program of meditation that brings order to what otherwise might prove chaotic. such a program, combined with the simple magical exercises of "the middle pillar" and "banishing ritual of the pentagram, and the keeping of a journal will initiate your own journey to the light! i want to give special appreciation to the writers who have added important materials to this new edition, but i also want to give personal appreciation to isr

s to share his art. george wilson, 39, b.a. philosophy, b.s. nursing. professionally was an rn with a psychiatric specialty. recently retired to devote full time to occult studies. a student of mysticism for 20 years "kabbalah led to g.d. obtained the golden dawn in 1970 and this was the focus of occult interests from that time on" currently engaged in projects focusing on color scales, the outer order rituals, and the generation of magic squares. ma dhyan anupassana, aka suzan wilson, born august 26, 1954, sannyasin of bhagwan shree rajneesh, has studied eastern religion at san diego state university and practiced various occult systems since 1972. also a student and teacher of iyengar yoga. she is married to george wilson. they have three sons and plan to emigrate to new zealand as soon

t tabloid or magazine. xii introduction to the fifth edition "inheritor of a dying world, we call thee to the living beauty. wanderer in the wild darkness, we call thee to the gentle light. long hast thou dwelt in darkness- quit the night and seek the day" with these poetic and deeply symbolic words, the three principal officers in the neophyte grade ceremony ritually bring the candidate into the order of the golden dawn as well as to the light. this is not unlike edinger's explanation in ego and archetype of the circular development of the ego-self axis of which the anima may be the bridge. the "night" is the unconscious, and the "day" increased consciousness. edinger refers to an alternating process of ego-self separation and ego-self union as a spiral-like psychological development thro

REGARDIE TALISMANS

ns, the planets became the more prominent categories into which talismanic purposes could be divided. classical examples of this seven-fold division of talismans may be found in the greater key of solomon, from which i quote as follows: in the days and hours of saturn, thou canst perform experiments to cause good or ill success to business, possessions, goods, seeds, fruits and similar things, in order to acquire learning; to bring destruction and give death, and to sow hatred and discord. the days and hours of jupiter are proper for obtaining honours, acquiring riches; contracting friendships, preserving health; and arriving at all that thou canst desire. in the days and hours of mars thou canst make experiments regarding war; to arrive at military honour; to acquire courage; to overthrow

f the moon are good for embassies; voyages; envoys; messages; navigation; reconciliation; love, and the acquisition of merchandise by water. for example, should i crave honours and prestige, then jupiter would be the planet ruling such matters, and the talisman would need to be constructed around the use of whatever symbols of jupiter i could gather. or, if i needed strength and aggressiveness in order to apply for a new, higher-paid position, or courage to beat a political opponent, then mars would be the talismanic planet, and the symbols to be gathered should be martial. should i want the love of a beautiful woman, then venus becomes the presiding influence. and so on. an important consideration that needs emphasis is that the student s own personally manufactured talismans, while perha

ned texts, will nonetheless be more meaningful and effective for him. his very attempt to gather symbols and to draw them will, of itself, invest the talisman with energy and force that will tend to bring about the results desired. one major injunction in the greater key of king solomon is worthy of note here: i command thee, my son, to carefully engrave in thy memory all that i say unto thee, in order that it may never leave thee. if thou dost not intend to use for a good purpose the secrets which i here teach thee, i command thee rather to cast this testament into the fire, than to abuse the power though wilt have of constraining the spirits, for i warn thee that the beneficent angels, wearied and fatigued by thine illicit demands, would to they sorrow execute the commands of god, as wel

, with evil intent, would abuse those secrets which he hath given and revealed unto me the traditional magical squares and sigils and hierarchical names have come down to us through the abbot trithemius, pietro d abano, and henry cornelius agrippa, derived from much earlier but unknown sources. for the most part, these have been reprinted in the magus by barrett, were appropriated by the hermetic order of the golden dawn in the last century, and were once more reprinted by me when compiling the material for the fourth volume of the golden dawn. i would like to suggest that the interested student study this system at the very least, so that he will come to understand the classical basis of the method. the magic squares of the planets found in the appendix of this book are an important part

eparated from the consonants, but for the purpose of sigil-making, we will not follow this custom) now suppose vincent wanted to stress success in his life by making a sigil of his name on the jupiter kamea, thereby linking himself with the expansive forces of jupiter the bestower, the sigil superimposed on the jupiter kamea would appear thus: or the sigil could be derived from the solar kamea in order to establish a link between vincent and the source of life and light and success: these several examples should suffice to demonstrate how both the qabalistic and the pythagorean systems of numbers may be used equally to good advantage in the formulation of sigils from the traditional magical squares. chapter two how to overcome unfavourable aspects let us deal with another related phase of

RELIGIOUS TENANTS OF THE YEZIDI

ns. for a like purpose one of the tombs in the temple of sheikh adi is ascribed to hasanool- basri whereas i have been assured that the sheikh who is said to be buried there was a different individual, and one of their own sect whose descendants are still living at ba-sheaka. the quotation from the koran near the tomb was also admitted by several kaww ls to have been introduced as a blind, and in order to prevent the moslems from desecrating; their sacred shrine. we have already noticed a similar subterfuge as practised by the christians of this district, and hence the convent of mar behn m is commonly called "khudhr elias" and that of mar mattai "sheikh matta" i think it cannot be doubted that the term "yezeedee" is derived from yezd, one of the titles applied by the ancient persians to t

eady been said by way of accounting for the different traces of mohammedanism which are to be met with in the creed and practices of the modern yezeedees. my conviction is that they have no real respect for any of the distinctive doctrines of isl m, and if a few of their fak rs have learned to read a chapter or two of the koran, the unwelcome task has been undertaken with the same object, viz. in order that their sect may be the more readily tolerated, or for the sake of learning the language of their rulers. circumcision cannot be regarded as a distinctive mohammedan rite, nor is it deemed indispensable by the yezeedees. the large tribe of the khaletiyeh on the tigris about radhw n do not practise circumcision, nevertheless they are held to be orthodox yezeedees. the sacerdotal order of t

the other minor orders of the priesthood. in a subordinate degree they are supposed to possess the powers, and permitted to exercise the functions of the pontiff, and frequently act as his deputies. the sheikhs may be regarded as the scribes of the sect, though few of them can write. sheikh n sir, who has already been mentioned as having furnished me with the eulogy of sheikh adi, belongs to this order, and is perhaps one of the most learned among them. he can spell over a few chapters of the koran, and write a tolerable hand; but he could not explain to me the meaning of several words in the yezeedee poem. the kaww ls fr. 2 have been so frequently brought before the reader in the exercise of their peculiar office, that little further fn. 1. the reader will here remember a practice common

ead. they are the musicians of the community, and as music and dancing form so important a part in the worship of the yezeedees, theirs is the most numerous of all the sacerdotal castes. they are confined to the villages of ba-sheaka and ba-haz ni, but are frequently sent to other parts to conduct the religious services of the people, for which they receive remuneration. the fak rs are the lowest order in the yezeedee hierarchy; it is their province to minister at sheikh adi, as hewers of wood and drawers of water, and to attend the cock in its peregrinations. they carry a band on their left shoulder with which they tie up the faggots for the shrine, and are sometimes called karabash, or black-heads, from always wearing a turban of that colour. they are also employed in collecting contribu

r mohammed pasha led an army against the yezeedees of sinj r, and after several defeats finally succeeded in crushing their power, and in reducing them to abject submission by the most cruel and barbarous measures. and as late as 1814, when jebel toor was under the government of bedr khan beg, the yezeedees of that district were subjected to the most wanton oppression by that tyrannical coord, in order to force them to embrace islamism. many underwent imprisonment, stripes, and other indignities, and a few angered death, rather than renounce their creed; but seven entire villages became the professed followers of the false prophet. the tanzeem t khairiyyeh, or beneficial ordinance, lately issued by the sultan, has wrought a great change in the local administration of the turkish provinces

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

e echo that marketh mine absence. silence- the birth-cry to herald the presence: of otherness entire made fleircan make the following observations. they arestrikingly different from the golden dawn ceremonies for the equivalent grades. clearly whoeverwrote the golden dawn cipher manuscripts was not deriving them on the sria.the ceremonies tell a four part story concerning a member of the original order, frater gualdi. hardat work trying to find the elixir vitae, he rang the ceremonial bell in the middle of the night 226 whichannounced his success. however, when the other brethren reached him, he was lying on the floor,apparently dead. the brethren tried to discover his last secret by consulting the working papers thatlay on the bench205the initiate is therefore put into the role of a broth

ith a cowl on hishead, and taking the left arm of the aspirant approaches the door leading from the porch into thesacred hall; while the two heralds stand one on each side of the entrance.conductor of novices:i will go unto the altar of god.the first heraldmeeting them at the entrance: to god who giveth joy to my heart.the entrance of the aspirant into the sacred hall is now made in the following order:first herald and second herald, then conductor of novices and aspirant and finally torch bearer.five circuits of the sacred hall are made, with the course of the sun, which the fraters and officersare standing, and the following ode is sung:ere god the universe began, in one rude heap all matter laywhich wild disorder over-ran, nor knew the light one glimmering raywhile darkness o222er the w

f novices: because he believes that among you are practiced many great virtues, andthat the growth of ages has added to your store of knowledge. he desires to be received.suffragan:we appreciate your faith, but must remind you that the road to knowledge is long, and the life ofman is short; remember too hat what the heart conceives is not always accomplished. build not yourhopes too high upon our order. our aim is true, our desire to be humble, our study to be wise. therosaic system left wealth, honour and power to the worldly; pleasure and indolence to the vicious.we cast our lot with the virtuous and the pure, pressing forward in the pursuit of wisdom. ourobjects are fraternal aid and encouragement in working out the great problem of life, in theadvancement of science, in the propagation

ning to god, tonature and himself; that he is surrounded with spiritual doubt and darkness; that his search is just andsincere. he desires, he beseeches to be received.suffragan: you have spoken wisely. a brave heart may seek anything pure of the pure. zeal in an exaltedpurpose is most commendable, and with it faith can remove mountains. prepare then to undergo theelementary tests requires by our order.let the aspirant be conducted to the gate of life, and there be unfolded to him the elementary tests,and primary secrets of nature and truth.the aspirant, with the attendants, pass towards the north, then southward to the front of the 1stancient, who places a little clean earth on his lips.1st ancient: and the voice of the first ancient was heard, saying "hearken ye aspirant. death is the ga

in strictconformity with our rule and ordinances?aspirant:i do.celebrant:do you pledge your honour never to be concerned or connected with any rosicrucian college,except the one into which you are now admitted, without first obtaining the consent of the suprememagus?aspirant: i do.celebrant:do you pledge your honour to yield a ready obedience to your superior officers, in matterspertaining to the order and to assist and defend your brethren of the rosae cross when just occasionrequires it?aspirant:i do.celebrant:brethren, do you consent that this aspirant may proceed?the brethren cross their arms upon theirs breasts in token of assent.celebrant:let the aspirant kneel at the altar. brethren, as true rosicrucians, let us bend the knee to him fromwhom we derive our being.kneel forrituals of t

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

ffice is the custody of the keys, does not pretend to possess those of the apocalypse or of ezekiel. in the opinion of christians the scientific and magical clavicles of solomon are lost, which notwithstanding, it is certain that, in the domain of intelligence, ruled by the word nothing that has been written can perish. whatsoever men cease to understand exists for them no longer, at least in the order of the word, and it passes then into the domain of enigma and mystery. furthermore, the antipathy and even open war of the official church against all that belongs to the realm of magic, which is a kind of personal and emancipated priesthood, is allied with necessary and even with inherent causes in the social and hierarchic constitution of christian sacerdotalism. the church ignores magic f

t be connected also the philosophic reign of julian, called the apostate because in his youth he made unwilling profession of christianity. everyone is aware that julian had the misfortune to be a hero out of season of plutarch, and that he was, if one may say so, the don quixote of roman chivalry; but what most people do not know is that he was one of the illuminated and an initiate of the first order: that he believed in the unity of god and in the 4 the doctrine of transcendental magic universal doctrine of the trinity; that, in a word, he regretted nothing of the old world but its magnificent symbols and its too gracious images. julian was not a pagan; he was a gnostic allured by the allegories of greek polytheism, who had the misfortune to find the name of jesus christ less sonorous t

man, who is able to adapt and direct it, might change thereby the face of the whole world. this force was known to the ancients; it consists in a universal agent having equilibrium for its supreme law, while its direction is con8 the doctrine of transcendental magic cerned immediately with the great arcanum of transcendental magic. by the direction of this agent it is possible to modify the very order of the seasons; to produce at night the phenomena of day; to correspond instantaneously between one extremity of the earth and the other; to see, like apollonius, what is taking place on the other side of the world; to heal or injure at a distance; to give speech a universal success and reverberation. this agent, which barely manifests under the uncertain methods of mesmer's followers, is pr

even less transparent. thus arose a second and unknown bible, or rather one which was not comprehended by christians, a storehouse, so they say, of monstrous absurdities for in this case believers, involved by the same ignorance, speak the language of sceptics but a monument, as we affirm, which comprises all that philosophical and religious genius has ever accomplished or imagined in the sublime order, a treasure encompassed by thorns, a diamond concealed in a rude and opaque stone: our readers will have guessed already that we refer to the talmud. how strange is the destiny of the jews, those scapegoats, martyrs and saviours of the world, a people full of vitality, a bold and hardy race, which persecutions have preserved intact, because it has not yet accomplished its mission! do not our

ion of active force. physical laws are millstones; if you cannot be the miller you must be the grain. you are called to be king of air, water, earth and fire; but to reign over these four living creatures of symbolism, it is necessary to conquer and enchain them. he who aspires to be a sage and to know the great enigma of nature must be the heir and despoiler of the sphinx: his the human head, in order to possess speech; his the eagle's wings, in order to scale the heights; his the bull's flanks, in order to furrow the depths; his the lion's talons, to make a way on the right and the left, before and behind. you therefore who seek initiation, are you learned as faust? are you insensible as job? no, is it not so? but you may become like unto both if you choose. have you overcome the vortice

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

e. and suffering has been the condition imposed upon freedom of being by him who alone cannot err, because he is infinite. for the essence of intelligence is judgement, and the essence of judgement is liberty. the eye does not really possess light except by the faculty of closing or opening. were it forced to be always open, it would be the slave and victim of the light, and would cease to see in order to escape the torment. thus, created intelligence is not happy in affirming god, except by its liberty to deny him. now, the intelligence which denies, invariably affirms something, since it is asserting its liberty. it is for this reason that blasphemy glorifies god and that hell was indispensable to the happiness of heaven. were the light unrepelled by shadow, there would be no visible for

represents the grand and supreme athanor of nature, which is the body of man. the magnetic influence issues in two rays from the head, from either hand and either foot. the positive ray is balanced by the negative. the head corresponds with the two feet, each hand with a hand and foot, each of the two feet with the head and one hand. this ruling sign of equilibrated light represents the spirit of order and harmony; it is the sign of the omnipotence of the magus, and hence, when broken or incorrectly drawn, it represents astral intoxication, abnormal and ill-regulated projections of astral light and therefore bewitchments, perversity, madness-all that, in a word, which the magi term the signature of lucifer. there is another signature which also symbolizes the mysteries of light, namely, th

ture which is 10 the ritual of transcendental magic the hieroglyphic theory of the composition of magnets and represents the circulatory law of the lightning. rebellious spirits are enchained by the exhibition of the five-pointed blazing star or the seal of solomon, because each gives them proof of their folly and threatens them with a sovereign power capable of tormenting them by their recall to order. nothing tortures the wicked so much as goodness. nothing is more odious to madness than reason. but if an ignorant operator should make use of these signs without knowing them, he is like a blind man who discourses of light to the blind, an ass who would teach children to read. gif the blind lead the blind, h said the great and divine hierophant, gboth fall into the pot. h and now a final w

f you do not obey blind forces, they will obey you. if you be wise like solomon, you will perform the works of solomon; if you be holy like christ, you will accomplish the works of christ. to direct the currents of the inconstant light, we must be established in the constant light. to command the elements, we must have overcome their hurricanes, their lightnings, their abysses, their tempests. in order to dare we must know; in order to will, we must dare; we must will to possess empire and to reign we must be silent. 11 chapter i preparations every intention which does not assert itself by deeds is a vain intention, and the speech which expresses it is idle speech. it is action which proves life and establishes will. hence it is said in the sacred and symbolical books that men will be judg

reign we must be silent. 11 chapter i preparations every intention which does not assert itself by deeds is a vain intention, and the speech which expresses it is idle speech. it is action which proves life and establishes will. hence it is said in the sacred and symbolical books that men will be judged, not according to their thoughts and their ideas, but according to their works. we must do in order to be. we have, therefore, to treat in this place of the grand and terrific question of magical works; we are concerned no longer with theories and abstractions; we approach realities, and we are about to place the wand of miracles in the hands of the adept, saying to him at the same time: gbe not satisfied with what we tell you: act for yourself. h we have to deal here with works of relativ

ROBERT KIRK WALKER BETWEEN WORLDS

red many of these areas very clearly, they will appear to the reader either in his words, or in my commentary upon certain key aspects of his text. but at this introductory stage introduction 7 it must be stated that the ancient traditions bring with them images, techniques, communications and philosophical or metaphysical concepts, even if in a confused or corrupted form, that are of a different order and quality from those of spiritualism. the simplest way to put this is that the concept of bland reassuring messages from entities claiming to be our dead relatives in fantastical heavenly realms is not present in any of the pagan or pagan-christian traditions of seership: they operate in a quite different set of metaphysical dimensions with different symbolic language. furthermore, the anc

upon such subjects, by three centuries. kirk does not, however, consider genetic inheritance to be the sole means by which the sight is acquired, for he describes initiatory techniques connected to it, one of which seems to be for acquiring the sight permanently (pages 32-33) and another for a temporary experience of it (page 33. he also makes some comments upon the nature of light, and a higher order or octave of light connected to seership (pages 34-35. this octave theory is a perennial concept, with parallels in a number of magical and philosophical texts from ancient egypt, plato and the neoplatonic writers, and kabbalistic and renaissance hermetic philosophers. we may also find it in a number of sources such as john dee's hieroglyphic monad and other writings, and in the preface and

] robert kirk- walker between worlds(pages 21-29) wherefore in this same age [that is, in the present time] they are sometimes heard to bake bread, strike hammers, and to do such like services within the little hillocks where they most haunt. some whereof were old before the gospel dispelled paganism, and in some barbarous places as yet, enter houses after all are at rest then set the kitchens in order, cleansing all the vessels. such drudges go under the name of brounies [brownies. when we have plenty, they have scarcity at their homes; and on the contrary, for they are not empowered to catch as much prey as they please everywhere. their robberies not withstanding, oftentimes [they] occasion great ricks of corn not to bleed so well, as they call it, or to prove so copious by very far as w

ld easily distinguish one from the other by some secret tokens and operations, and so go [directly to] speak to the [real] man his neighbour, passing by the apparition or resemblance of him. they [the seers] avouch that every element and different state of being, has [in it] animals resembling those of another element [just] as there be fishes sometimes caught at sea, resembling monks of [a] late order, in all their hoods and dresses. so as [a result of this resemblance] the roman [catholic] invention of good and bad daemones and guardian angels [is] particularly assigned [and] is called by them [that is, the seers] an ignorant mistake sprung only from the secret commonwealth 24 this original [resemblance or reflection of species through the elements. they call this reflex-man a coimimeadh

sult of] the courteous endeavours of our fellow creatures in the invisible world to convince us, in opposition to sadducees, socinians, and atheists, of a deity [and] of spirits [and] of a possible and harmless method of correspondence betwixt men and them, even in this life [and to convince us] of their operations for our caution and warning [and] of the orders and degrees of angels, whereof one order, with bodies of air condensed and curiously shaped, may be next to man [that is, humankind, superior to him in understanding, yet unconfirmed; and of their region [of] habitation and influences on man, greater than that of the stars upon inanimate bodies. a knowledge reserved for these last atheistic ages, wherein the profanity of men's lives has debauched and blinded their understandings as

RUBY TABLET OF SET

d of custom was hybris, and was unacceptable and even dangerous beyond its immediate implications. as it became increasingly evident that social problems, such as the reform of athenian laws by draco and then solon, could be solved by either an appeal to either relative practicality or absolute standards, a growing controversy arose concerning the relation of nomos to physis (nature or the divine order. foremost of the absolutists was pythagoras, who sought in number the beginning or arche of things- the ordering principle or "one behind the many. the teachers of relativism were known as sophists. there were a great many of them in periclean athens, and they gave advice ranging from the practical to the quasi-legal [there were no lawyers per se. they performed an important function in the

nd geometry are echoes, simplifications, and corruptions of pythagoras' earlier ideas on these subjects. the philosophy of plato fourth-century-bce("golden age) athens was strongly rational and humanistic. the human mind and body were admired and exalted. the debate between the pythagoreans/platonists and the materialists/sophists centered on whether there were more to man. and more to the cosmic order. than matter and behavior. in the realm of art, the greeks admired perfection of the body. their statues are almost always of idealized figures and physiques [contrast this with roman sculpture, which was more realistic in its portrayal of actual, rather than ideal features] the cosmology of plato (387-347 bce) centers on his famous "theory of the forms" in which the gods are defined as in e

thing in it [including humankind. plato conceives the universe as a highly complex, logically intelligible machine which may be understood through philosophy (which is reserved to elite, higher intellects. there is no life after death, but transmigration of the psyche does occur. plato [in the laws] defends belief in the gods because of (1) the doctrine of the immortal psyche, and (2) the evident order in the universe. plato's philosophy concerning immortality can be found in the phaedo, specifically discussions of the recollective basis of knowledge and the cyclical theory of immortality. plato was an adherent of teleology. this is the doctrine that final causes of phenomena exist. further that purpose and design are a part of or are apparent in nature. further that phenomena are not only

f roles. his prescription was thus benevolent aristocracy. critics of plato erroneously attack him as a totalitarian oligarch. they are also bewildered by the "mysticism" which permeates his writings. such "mysticism" is intelligible to those familiar with egyptian and pythagorean concepts. in the laws plato argues that the wise man must be subjected to laws which are not as competent as he is in order that unwise men will continue to trust him, because otherwise they cannot understand him. virtue in the laws is the proper posture towards pleasure and pain reached by reason. lf the reasoning is adopted by the city, the result is law. the rule of laws is an imitation of divine rule. hence honor must be paid to the gods by the populace. there must be resistance to law-changing, but laws can

th (democracy, and merit (aristocracy. constitutional government is the best because it is a mean between the two extremes of democracy and oligarchy. in the ethics aristotle cites the "golden mean (i.e. the middle course between two theoretical extremes of action) as a more practical measure of goodness than plato's agathon. power, he accordingly suggests, should be vested in the middle class in order to moderate the extremism of the high and low classes. the doctrine of the golden mean is thus one of relativism rather than one of the absolutism of the egyptian, pythagorean, and platonic philosophical systems. in his magick without tears(#9d) aleister crowley mounts a tongue-in-cheek attack on the concept of the golden mean, based on his objection to compromise as a device for seeking ans

SABBATIC KABALA OF THE CROOKED PATH

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

SALMANRUSHDIE THESATANICVERSES

es. he filled himself up with god knows what, but he could not deny, in the small hours of his insomniac nights, that he was full of something that had never been used, that he did not know how to begin to use, that is, love. in his dreams he was tormented by women of unbearable sweetness and beauty, so he preferred to stay awake and force himself to rehearse some part of his general knowledge in order to blot out the tragic feeling of being endowed with a larger-than-usual capacity for love, without a single person on earth to offer it to. his big break arrived with the coming of the theological movies. once the formula of making films based on the puranas, and adding the usual mixture of songs, dances, funny uncles etc, had paid off, every god in the pantheon got his or her chance to be

eading box-office names of the time were willing to spend an entire movie concealed inside an elephant's head. gibreel jumped at the chance. that was his first hit _ganpati baba, and suddenly he was a superstar, but only with the trunk and ears on. after six movies playing the elephantheaded god he was permitted to remove the thick, pendulous, grey mask and put on, instead, a long, hairy tail, in order to play hanuman the monkey king in a sequence of adventure movies that owed more to a certain cheap television series emanating from hong kong than it did to the ramayana. this series proved so popular that monkey-tails became de rigueur for the city's young bucks at the kind of parties frequented by convent girls known as "firecrackers" because of their readiness to go off with a bang. afte

you should not pick things up from the street. the ground is dirty, and money is dirtier, anyway" on a shelf of changez chamchawala's teak-lined study, beside a ten-volume set of the richard burton translation of the arabian nights, which was being slowly devoured by mildew and bookworm owing to the deep-seated prejudice against books which led changez to own thousands of the pernicious things in order to humiliate them by leaving them to rot unread, there stood a magic lamp, a brightly polished copper--and--brass avatar of aladdin's very own genie-container: a lamp begging to be rubbed. but changez neither rubbed it nor permitted it to be rubbed by, for example, his son "one day" he assured the boy "you'll have it for yourself. then rub and rub as much as you like and see what doesn't com

ust as his friends crept up to him _ellowen deeowen london. the mutation of salahuddin chamchawala into saladin chamcha began, it will be seen, in old bombay, long before he got close enough to hear the lions of trafalgar roar. when the england cricket team played india at the brabourne stadium, he prayed for an england victory, for the game's creators to defeat the local upstarts, for the proper order of things to be maintained (but the games were invariably drawn, owing to the featherbed somnolence of the brabourne stadium wicket; the great issue, creator versus imitator, colonizer against colonized, had perforce to remain unresolved) in his thirteenth year he was old enough to play on the rocks at scandal point without having to be watched over by his ayah, kasturba. and one day (it was

urishes in the garden" the handwriting in these letters altered over the years, changing from the florid confidence that had made it instantly identifiable and becoming narrower, undecorated, purified. eventually the letters stopped, but saladin heard from other sources that his father's preoccupation with the supernatural had continued to deepen, until finally he had become a recluse, perhaps in order to escape this world in which demons could steal his own son's body, a world unsafe for a man of true religious faith. his father's transformation disconcerted saladin, even at such a great distance. his parents had been muslims in the lackadaisical, light manner of bombayites; changez chamchawala had seemed far more godlike to his infant son than any allah. that this father, this profane de

SAPPHIRE TABLE OF SET MAIN

editation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order; the absolute abandonment of himself and his attainments" and further "should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, un

scapable conclusion is that there is no right-hand path to the degree of magister templi. there is only the left- hand path, and it is fraught with danger- not a one-time test, but a continuous peril that exists from the moment the individual completely realizes him-self as a magister. look at it this way: the magister templi is one who can perceive and comprehend the entire material universe. in order to do this, there must be no part of him which is an accessory of that same universe. he- his will- must be independent/ separate/ distinct. this necessitates an extremely strong presence of mind, an ego that is sufficiently reinforced by itself not to require "crutches" from the material universe, and a determination to fight off the panic that could result from the sensation of being utter

r in the general atmosphere of inconsistency and imperfection that permeated the aeon of harwer. intellectually crowley was brilliant, but invariably his common sense and his sense of perspective would fail him in almost every "category" of his magical system. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a credential

st iii is still a usual "resident" of the ou. he now understands, however, that the pu can embody a reality of its own when energized by the force of his will [or that of the will of set. he can thus "materialize" the pu by his will, but to do so requires intense concentration and effort on his part- and cannot be sustained for long. the priest must still rely upon the automatic laws of the ou to order his thoughts, speech, and actions. his behavior within the pu is often restricted by his psychological dependence upon the seeming security of the ou. or, conversely, his ability to orient himself to the pu may result in his failure to maintain the intricate connections between the ou& pu. in such a case, the pu becomes a mere fantasy world ungoverned by logic and uninfluential with regard t

ssed with those who have not attained to the knowledge and perceptual powers of a master of the temple? even with a priest of set iii? as is my practice, i make no injunction against it. i urge you to consider the probable consequences of any such discussion, however. a thorough description of the iv to a iii may result in the priest's deliberate or subconscious mimicking of iv characteristics in order to attain iv recognition. to be a true iv, he must display such characteristics creatively on his own initiative. as a false iv otherwise, he would be virtually doomed to the cancerous fate described by crowley [editor's note: the following paragraphs of the original iv -1 letter were not included in copies published in the sapphire tablet; they have been restored in this year-xxxv publicati

SAPPHIRE TABLET OF SET

editation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order; the absolute abandonment of himself and his attainments" and further "should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, un

scapable conclusion is that there is no right-hand path to the degree of magister templi. there is only the left- hand path, and it is fraught with danger- not a one-time test, but a continuous peril that exists from the moment the individual completely realizes him-self as a magister. look at it this way: the magister templi is one who can perceive and comprehend the entire material universe. in order to do this, there must be no part of him which is an accessory of that same universe. he- his will- must be independent/ separate/ distinct. this necessitates an extremely strong presence of mind, an ego that is sufficiently reinforced by itself not to require "crutches" from the material universe, and a determination to fight off the panic that could result from the sensation of being utter

r in the general atmosphere of inconsistency and imperfection that permeated the aeon of harwer. intellectually crowley was brilliant, but invariably his common sense and his sense of perspective would fail him in almost every "category" of his magical system. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a credential

st iii is still a usual "resident" of the ou. he now understands, however, that the pu can embody a reality of its own when energized by the force of his will [or that of the will of set. he can thus "materialize" the pu by his will, but to do so requires intense concentration and effort on his part- and cannot be sustained for long. the priest must still rely upon the automatic laws of the ou to order his thoughts, speech, and actions. his behavior within the pu is often restricted by his psychological dependence upon the seeming security of the ou. or, conversely, his ability to orient himself to the pu may result in his failure to maintain the intricate connections between the ou& pu. in such a case, the pu becomes a mere fantasy world ungoverned by logic and uninfluential with regard t

ssed with those who have not attained to the knowledge and perceptual powers of a master of the temple? even with a priest of set iii? as is my practice, i make no injunction against it. i urge you to consider the probable consequences of any such discussion, however. a thorough description of the iv to a iii may result in the priest's deliberate or subconscious mimicking of iv characteristics in order to attain iv recognition. to be a true iv, he must display such characteristics creatively on his own initiative. as a false iv otherwise, he would be virtually doomed to the cancerous fate described by crowley [editor's note: the following paragraphs of the original iv -1 letter were not included in copies published in the sapphire tablet; they have been restored in this year-xxxv publicati

SATANGEL

ets earth, and thus becomes exposed to potential corruption. the most powerful of mystics and magicians have been known to summon the angels of the throne and bind them as magical machines; thus gaining the perfect astral form and the abilities to travel to heaven, hell, through time, space, and the dimensions of para-reality. according to rabbinic scripture, all the hebrew patriarchs joined this order upon their arrival in heaven, although christian theologians obviously disagree on this point. their ruling prince is raphael. see ezekiel 1:13-19. the second circle middle triad the second triad are concerned with the dualistic nature of humanity in seeking the ultimate unity with god. as such they are closer to humanity, and more prone to corruption. in occult lore many are considered to b

, vengeance and death. cama-el is also identified in the goetia as a duke of hell. the third circle lowest triad the third triad of principalities is rooted in the first heaven and its border with the material dimension. they are thus the most like humans, and amongst the best known to us. as with the second triad, they are vulnerable to corruption. 7th choir: principalities originally seen as an order in charge of the nations, and later of the religions. there is some disagreement as to who is the chief amongst them. contenders include hami-el, who transported enoch to heaven and is identified with the chaldean deity ishtar, cervill the prince of strength who is said to have come to david s aid in defeating goliath. also ana-el who is named as one of the seven angels of creation and is as

e is declared to be one of the four presences set over all the diseases and all the wounds in the children of men. he heals abraham of the pain of his (belated) circumcision, and in the prayer of joseph heals jacob of his wounded knee, sustained whilst fighting with uri-el. as with the seraphim, rapha-el is commonly associated with the serpent. he is a chief ruling over the second heaven, and the order of virtues, regent of the sun, and the angel of science and knowledge. guardian of the tree of life in eden, and according to his own admission in the book of tobit, one of the seven angels of the throne. although officially a virtue he has the six wings of a seraph, yet at the same time is of the cherubim, dominions and powers. he presented noah with the knowledge he required to build the a

god, identified in later scriptures with phanuel, face of god. the angel who gave mankind the kaballah. presides over tartarus (hell, being both seraphim and cherubim. identified as the cherub who stands at the garden of eden with a fiery sword, and who watches over thunder and terror. appears as the angel of repentance in the apocalypse of st. peter; uri-el, the angel of god, will bring forth an order, according to their transgression, the souls of those sinners. they will burn them in their dwelling places in everlasting fire. and after all of them are destroyed with their dwelling places, they will be punished eternally. those who have blasphemed the way out of righteousness will be hung up by their tongues. spread under them is unquenchable fire so they cannot escape it. according to t

in the talmud, however, we are informed that having been created they sing a hymn of praise to god and promptly expire, only to be recreated again the following day. the officially recognised doctrine of modern catholicism states that angels are purely immaterial spiritual beings. the grigori, the watchers the 10th choir according to the bishop of paris in the 13th century, there was once a tenth order of angels who succumbed to the flesh. such was a convenient way of explaining the events of genesis 6, where the grigori or watchers descend. since, according to official doctrine of the time, angels are sexless and unable to reproduce, such an explanation was required. early commentators claim that nine tenths of the watchers descended, although later these numbers were reversed when it was

SATANIC BIBLE

ces used in satanic ritual (water--book of leviathan- the raging sea i. invocation to satan ii. the infernal names iii. invocation employed towards the conjuration of lust iv. invocation employed towards the conjuration of destruction v. invocation employed towards the conjuration of compassion vi. the enochian keys and the enochian language (the nineteen keys will be listed here in chronological order) the first key the second key] the third key the fourth key the fifth key the sixth key the seventh key the eighth key the ninth key the tenth key the eleventh key the twelfth key the thirteenth key the fourteenth key the fifteenth key the sixteenth key the seventeenth key the eighteenth key the nineteenth key introduction burton h. wolfe on a winter's evening in 1967, i drove crosstown in s

were devil-worshipping sects and voodoo cults before there were christians. in eighteenth-century england a hell-fire club, with connections to the american colonies through benjamin franklin, gained some brief notoriety. during the early part of the twentieth century, the press publicized aleister crowley as the "wickedest man in the world. and there were hints in the 1920s and '30s of a "black order" in germany. to this seemingly old story lavey and his organization of contemporary faustians offered two strikingly new chapters. first, they blasphemously represented themselves as a "church, a term previously confined to the branches of christianity, instead of the traditional coven of satanism and witchcraft lore. second, they practiced their black magic openly instead of underground. ra

have had their saga, and their millennium hath become as reality. each, with his own "divine" path to paradise, hath accused the other of heresies and spiritual indiscretions. the ring of the nibelungen doth carry an everlasting curse, but only because those who seek it think in terms of "good" and "evil- themselves being at all times "good. the gods of the past have become as their own devils in order to live. feebly, their ministers play the devil's game to fill their tabernacles and pay the mortgages on their temples. alas, too long have they studied "righteousness, and poor and incompetent devils they make. so they all join hands in "brotherly" unity, and in their desperation go to valhalla for their last great ecumenical council "draweth near in the gloom the twilight of the gods" the

all the centuries of shouting-down the devil has received, he has never shouted back at his detractors. he has remained the gentleman at all times, while those he supports rant and rave. he has shown himself to be a model of deportment, but now he feels it is time to shout back. he has decided it is finally time to receive his due. now the ponderous rulebooks of hypocrisy are no longer needed. in order to relearn the law of the jungle, a small, slim diatribe will do. each verse is an inferno. each word is a tongue of fire. the flames of hell burn fierce. and purify! read on and learn the law. the book of satan i 1. in this arid wilderness of steel and stone i raise up my voice that you may hear. to the east and to the west i beckon. to the north and to the south i show a sign proclaiming:

hey might have the "pearly gates" opened for them when they die. nevertheless, if a man has not lived his life in accordance with the regulations of his faith, he can at the last minute call a clergyman to his deathbed for a final absolution. the priest or minister will then come running on the double, to "make everything right" with god and see to it that his passport to the heavenly realm is in order (the yezidis, a sect of devil worshippers, take a different viewpoint. they believe that god is all-powerful, but also all-forgiving, and so accordingly feel that it is the devil whom they must please, as he is the one who rules their lives while here on earth. they believe so strongly that god will forgive all of their sins once they have been given the last rites, that they feel no need to

SATANIC RITUALS

ent of unspoken thoughts, or a veritable palace of perversity. ceremonies such as the german wahsinn der logisch actually weld the concepts of satanism and the manifestations of insanity into a total assumption of the role of needed social adversary. this phenomenon has been eloquently defined by* inaccurate assumption; the traditional messe noir employs a parody of matthew 6:9 rather than a word-order inversion. psychiatrist thomas s. szasz in the manufacture of madness. wherever this polarity of opposites exists, there is balance, life, and evolution. where it is lacking, disintegration, extinction and decay ensue. it is high time that people learned that without opposites, vitality wanes. yet opposite has long been synonymous with bad. despite the prevalence of adages like "variety is t

al) to carry out his will. no matter how impersonal a force magic is, the emotional and behavioral pattern of the human vehicle must be considered. it is too often assumed that if a magician curses someone the victim will meet with an accident or fall ill. this is an oversimplification. often the most profound magical workings are those which engage the assistance of other unknown human beings in order to effect the magician's will. a mag