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a of the officers are ready at the opening, watching over the cup of lustral waters and to purify the hall and those present with water" hierophant "kerux, your station and duties" kerux "my station is within the portal. my duties are to see that the furniture of the hall is properly arranged at the opening, to guard the inner side of the portal, to admit the fraters and sorors, to watch over the path of the candidate, and to lead all mystical circumambulations. my lamp is a symbol of hidden knowledge and my wand is a symbol of directing power" hierophant "honored hegemon, your station and duties" hegemon "my station is between the two pillars of hermes and solomon. my face is toward the cubical altar of the universe. my duties are to watch over the gateway of hidden knowledge. for i am th

den dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the sentinel remains in his place) hierophant "the voice of my undying soul said unto me 'let me enter the path of darkness, and peradventure, there shall i find the light. i am the only being in an abyss of darkness. from an abyss of darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages said unto my soul 'i am he who formulates in darkness, the light that shineth in the darkness, yet the darkness comprehendeth it not' let the mystical circumambulation take place

rkness, and peradventure, there shall i find the light. i am the only being in an abyss of darkness. from an abyss of darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages said unto my soul 'i am he who formulates in darkness, the light that shineth in the darkness, yet the darkness comprehendeth it not' let the mystical circumambulation take place onto the path of darkness that leadeth onto light with the lamp of hidden knowledge to guide the way (kerux leads the way, followed by the hegemon with the candidate, with stolistes and dadouchos following last (as the candidate passes the hierophant, he knocks. as they pass the hiereus in the west, he knocks. they pass on to the north, and as they pass east again, the hierophant gives another knock. the k

twice consecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my name" hegemon "darkness is thy name, thou great one of the path of shades (slowly sinking the point of the sword) 32 hiereus "fear is failure, so be without fear. for he/she that trembles at the flames and the floods and the shadows of the night, has no part of divine light. thou hast known me now, so pass thou on (hegemon pulls down the hoodwink (kerux leads on. they pass the hierophant who gives one knock, then the hiereus gives one knock as they pass b

he hegemon hands them to him) hiereus (stands northeast of the black pillar "let the final consecration take place (moves back to his position (stolistes and dadouchos, purify and consecrate all members with fire and water) stolistes "i purify thee with water" dadouchos "i consecrate thee with fire" 35 hierophant "honored hegemon, i command you to remove the rope, the last remaining symbol of the path of darkness" hegemon "by command of the very honored hierophant, i remove the bonds of darkness. go forth now into the light" hierophant "let the mystical circumambulation take place on the pathway of light (kerux leads the way followed by the hegemon, the candidates, the hiereus, stolistes and dadouchos, in that order. the kerux, stolistes, dadouches, and candidates circumambulates three tim

0 0 INITIATION CEREMONY

on your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very honoured hierophant. hiero: your duty? heg: i preside over the symbolic gateway of occult science. i am to reconcile her between light and darkness. i immediately follow the kerux in the mystic circumambulations. i superintendent the preparation of the candidate; lead him through the path of darkness into light, and assist in his reception, and i aid the other officers in the execution of their duties. hiero: what does the white color of your robes symbolize? heg: purity. hiero: your peculiar ensign of office? heg: the miter-headed sceptre. hiero: what does it symbolize? heg: religion, to guide and regulate life. hiero: what does your office symbolize? heg: those higher aspira

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

in readiness for the ceremony of his (or her) admission and superintend his (or her) preparation. heg: removes his chair from between the pillars, salutes hierophant, quits temple and prepares candidate as follows: the candidate is hoodwinked and a rope tied thrice around the waist. kerux: moves to temple entrance. heg: leads candidates to temple entrance. heg: child of earth, arise and enter the path of darkness. kerux: kerux opens door but bars the entrance. kerux (knocks) very honoured hierophant is it your pleasure that the candidate be admitted? hiero: it is. admit (name of aspirant)in due form, who will hereafter be known by the motto xyz. frater stolistes and dadouchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child of e

raws it again. hiero: so help me the lord of the universe and my own higher soul. hiero: rise, newly obligated neophyte of the golden dawn in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness. candidate rises faces to the east hierophant and hiereus return to their thrones. hiero: the voice of my higher soul said unto me, let me enter the path of darkness, peradventure thus shall i obtain the light i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place

darkness, peradventure thus shall i obtain the light i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to guide the way. hiero: knocks at commencement of circumambulation. kerux: kerux leads with light and wand heg: hegemon guides the candidate stolistes and dadouchos follow. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the

1 10 INITIATION CEREMONY

, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he will call the kerubim from the east of the garden, a

ery honoured hierophant, hear ye all that i proclaim that frater (name) has been duly admitted to the grade of zelator, and that he has obtained the mystic title of periclinus (pericline) de faustis and the symbol of aretz. kerux: returns to his place by e. saluting, and by s. and w. hiero: in the zelator grade, the symbolism of the tenth sephirah malkuth is especially shown, as well as the tenth path of the sepher yetzirah. among other mystic titles, malkuth is called shaar, the gate, which by metathesis becomes ashur, meaning the number ten. also, in chaldee it is called thraa, the gate, which has the same number as the great name adonai, written in full: aleph, daleth, nun, yod, which both equal 671 in total numeration. it is also called the gate of death, the gate of tears, and the gat

l: aleph, daleth, nun, yod, which both equal 671 in total numeration. it is also called the gate of death, the gate of tears, and the gate of justice, the gate of prayer, and the gate of the daughter of the mighty ones. it is also called the gate of the garden of eden and the inferior mother, and in christian symbolism, it is connected with the three holy women at the foot of the cross. the tenth path of the sepher yetzirah which answereth to malkuth is called the resplendent intelligence, because it exalts above every head and sitteth upon the throne of binah. it illuminateth the splendor of all the lights, the zohar me-ou roth and causeth the current of the divine influx to descend from the prince of countenances, the great archangel metatron. frater (name) before you can be eligible for

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

her keeping was intrusted the divine mother's chest (eski, out of which gifts were showered upon them. it may be, that fuua or folia was at the same time thought of as the full-moon (goth. fulli]?s, lith. pilnatis, masc, as another heavenly body, orion, was referred to frigg or freyja: in the merseburg ms. she is immediately followed by sannct with a sister bindgund, whose name again suggests the path of a constellation. the eddie sol ranks with the asynjor, but sindgund (on. sinn- 1 he bored a hole and crept through as a fly, then as a flea he stung the sleeping goddess till she shook off the ornament: an incident still retained in nursery-tales. conf. the stinging fly at the forging, sn. 131. 2 if we read fria for frua, then folia would stand nearer to her as in the norse, whether as att

again, whom we almost seem to have lost sight of^ i limit myself to briefly quoting some other names for the milhj way. in arabic it is tarik al thihn (via stramiiiis; syriac schevil tevno (via paleae; mod. hebrew netibat thcben (semita paleae; pers. rah kah keshan (via stranieu trahentis; copt, pimoit ende pitoh (via straminis; ethiop. hasare zamanegadc (stipida viae; arab, again derb ettubenin (path of the chopped-straw carriers; turk, samau uyhrisi (paleam rapiens, paleae fur; armen. hartacol or hartacoyh (paleae tur; all these names run upon scattered chaff, which a thief dropt in his flight]\iore simple is the arabic majerra (tractus, nahr al majerra((lumen tractus, and the roman conception of path of the gods or to the gods; also troq. 2mth of souls, turk, hadjiler juli (pilgrims' pa

3 8 INITIATION CEREMONY

: replaces cup and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple opened in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1, 3) the ritual of the 31st 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 hi

(knocks) before you are the portals of the 31st, 32nd and 29th paths. of these as you already know, the central one leads from the zelator grade to the theoricus grade. the one on the left hand now open to you is the 31st which leads from the grade of zelator to the grade of practicus. take in your right hand the pyramid of flame and follow your guide axiokersa the kabir who leads you through the path of fire. heg: leads the theoricus between the pillars turns to right and circumambulates hall once. hiero: as they approach, takes red lamp in his hand and rises. hegemon and theoricus halt before him. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the apex of the triangle of flame. i am the solar fire pouring forth its beams upon the lower world. life giving. l

an appropriate hieroglyph of fire. it is formed of 4 triangles, 3 visible and one concealed, which yet use the synthesis of the rest. the 3 visible triangles represent fire solar, volcanic and astral, 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

central lower figure with his back turned and his arms extended in the sign of theoricus is arel the ruler of latent heat, he is rising from the earth, as if to receive and absorb the properties of the other three. he is also kasmillos the candidate in the samothracian mysteries, and the horus of egypt. he rises from the rock hewn cubical tomb, and also alludes to the candidate who traverses the path of fire. the three lower figures represent the hebrew letter shin to which fire is especially referred. the 7 hebrew yods allude to the sephiroth operating in each of the planets and to the schem-hamphorasch. hiero: returns to his place. heg: leads theoricus to west. hiereus: comes forward and explains the two sephirotic tablets. hiereus: the tablet before you represents the 10 sephiroth comb

east and places him before and facing the pillars. hiero (knocks) frater xyz (sorer) before you in the east are the portals of the 30th, 25th, and 26th paths, leading from the grade of theoricus to those grades which are beyond. of these the only one now open to you is the 30th which leads to the grade of practicus. take in your right hand the solar greek cross, and follow your guide through the path of the sun. unto the intellectual whirlings of intellectual fire all things are subservient, through the will of the father of all. heg: leads theoricus between pillars turns to right and halts at foot of hierophant's throne. hiero: rises and takes red lamp in his hand. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the sun in greatest elevation, bringing upon t

4 7 INITIATION CEREMONY

rs (done) the ritual of the 29th path hiero: before you are the portals of the 31st, 32nd and 29th paths as in the grade of zelator. the two former you have already traversed, and the portal of the 29th path, on the right hand leading from the grade of zelator to the grade of philosophus is now open to you. take in your right hand the calvary cross of 12 squares, and follow your guide through the path of the waters. heg: circumambulates the hall once with practicus having previously given him the calvary cross to bear. hiereus: as they approach rises with red lamp in his hand. hegemon and practicus halt before him. hiero: the priest with the mask of osiris spake and said i am the water, stagnant and silent and still, reflecting all, concealing all. i am the past. i am the inundation. he wh

practicus the calvary cross of 12 squares. hiero: the calvary cross of 12 squares fitly represents the zodiac, which embraces the waters of nu, as the ancient egyptians called the heavens; 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 t

our letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sign cancer, and was anciently the scarabus or khephra, the emblem of the sun below the horizon as he ever is when the moon is increasing above. also when the sun is in the sign pisces, the moon will be well in her increase in cancer as shown by the crayfish emblem. hiero: leads practicus to tablet

amid of the elements. hiero: this pyramid is attributed to the four elements. on the four triangles are their names, asch, fire; mayim, water; ruach, air; aretz, earth; on the apex is the word eth, composed of the first and last letters of the alphabet and implying essence. the square base represents the material universe, and on it is the word ohlam, meaning world (places pyramid aside) the 28th path of yetzirah, which answereth unto the letter tzaddi is called the natural intelligence, and it is so called because through it is consummated and perfected the nature of every existing being under the orb of the sun. it is therefore the reflection of the airy sign of aquarius, the water bearer unto which is attributed the countenance of the man, the adam, the restored world. hiero: heg: pract

hon swept them away, that ancient river, the river kishon, o my soul, thou hast trodden down strength. heg: leads practicus to south and places him before the mystic pillars. hiero: monokeris de astris, the path now open to you is the 27th which leads from the grade of practicus to the grade of philosophus. take in your right hand the calvary cross of 10 squares, and follow your guide through the path of mars. heg: the lord is a man of war, the lord of armies is his name. heg: leads practicus round to foot of the dais. hiero: rises with red lamp in his hand. hiero: ere the eternal instituted the formation, beginning and end existed not. therefore, before him, he expanded a certain veil, and therein has instituted the primal kings. and these are the kings who reigned in edom before there re

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

s two functions, one to bind a person in love or fidelity and the other to bind another from doing harm. this may be done in various ways, using knots in a symbolic thread, or by creating an image of the object or person and wrapping it tightly. but all binding can be problematic in terms of white magick, for whatever method you use, you are very definitely interfering with the person's karma, or path of fate. however, it is tempting to think that if someone is hurting animals, children, the sick or elderly, you may be justified in binding them. and what if your partner has deserted you on the whim of passion, taking all the money and leaving you and your children penniless? these are very real dilemmas; in dealing with them, i have always performed such rituals adding the proviso. if it i

dest hour to be reborn as lugh, radiant son; at that hour i bring the promise that the sun will not die, but as the wheel turns bring lighter days and the promise of spring as the mid-winter yoke is conquered once more 'i bring power, strength, courage and nobility to defend the weak and the vulnerable, and to give of my life blood to maintain what is of worth and just and lovely. mine is not the path of ease, but of ecstasy in the wild wood where the untamed instincts bow only to natural law and natural justice; as the fruit of the sacred vine, lord of the dance, the young stag who masters the old; as the barley king, i dance and laugh and sing of the spirit that never can be broken, of the potency of the life force coursing through my loins to bring increase and abundance, as fields and

relationships, affection, friendship matters, children and for the growth of new love and trust, especially after betrayal or a setback. pink rituals are excellent for restoring self-esteem and healing wounded emotions, for letting go of past hurts involving family or childhood, for quiet sleep and for the mending of quarrels. pink candles are best burned on friday. magenta magenta represents the path of service to others, especially for older women and men in the role of wise counsellor. it can help all in the caring professions and will help anyone transform experiences, both positive and negative, into wisdom that can be offered to guide others. magenta candles are best used on friday. brown brown is a colour of saturn, the roman form of cronus, god of time. deposed by his son jupiter

ul sleep, pleasant dreams and optimism. ear, eye and gland problems, head pains and psychosomatic illnesses fall under its auspices, as do disorders relating to children and babies, especially fretfulness and hyperactivity. rose crystals include pink kunzite, rose quartz, tourmaline and coral. magenta magenta is for spirituality expressed in the everyday world, for originality of vision and for a path of service to others. magenta is good for all matters concerning the mid-life crisis, menopause and anything that blocks physical or spiritual fertility. magenta crystals include sugilite, rhodonite and rhodoschrite. brown brown is for nurturing powers, for acceptance of frailty in oneself and others, and earthing power. brown heals stress, restores physical energy and gives the strength to g

ABRAMELIN1

the egyptian and eastern wisdom. 7 i.e. from the angels. 8 this name is spelt abramelin in some places and abramelim in others. i have consequently carefully in all cases put the orthography as it there occurs in the ms. 9 vormatie; that is to say, the district under the government of the town of worms called in latin vormatia anciently. 10 in the previous chapter he says that he remained in this path of study for ten years. 11 ie, god. 12 samuel. 13 thus spelt here. 14 aaron the jew. 15 the qabalistical reader will at once remark the symbolism of the numbers ten and seventy-two the first being the number of the sephiroth, and the second that of the schemahamphorasch. but as many readers may be ignorant of the meaning and reference of these terms' i will briefly explain them. the ten sephi

ADDTLS

rred to cardinal signs, 5, 6, and 7 to the kerubic or fixed signs; and 8, 9, and 10 to the mutable signs. thus in the a tablet, the great cross shows the tarot and decanate attributions as shown. the great cross of the air tablet showing tarot and decanate attributions diagram i the attribution of the sephiroth to the ten squares of the sephirotic cross is shown on the admission badge to the 27th path of p, and reproduced in one of the knowledge lectures. the planetary attributions to the sephirotic cross as used in the enochian system are rather different from those used on the tree of life. but the system that is here employed is constant, and applies to each of the sixteen sephirotic crosses on the four tablets. in this mode of attributing the planets to the sephiroth on the calvary cro

key, the magician, magus of power, seeing that chokmah is the distributor of the power from kether, even as b is the messenger of k of classical mythology. to binah is referred the y and the tarot key, priestess of the silver star, even as binah is the completer of the triad of the supernals, and as it were high priestess to the inferior sephiroth.(compare also, says s.r.m.d. the position of the path of g in the tree of life. to chesed, c, and the key of the empress, the daughter of the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as gebu

line shewing this forth; the father himself, in the absence of the line. and in its presence shewing the son. as a foresaid the central points of these 4 great crosses do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then, the linea spiritus sancti coincides with the zodiacal belt wherein is the path of the a who is the administrant of the m of life, and the lord of the d of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle. it is demonstrated in the tarot manuscripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, malku

ADEPTUS MINOR INITIATION

lors are forces, the signatures of the forces; and the child of the children of the forces art thou "therefore about the throne of the mighty one is a rainbow of glory and at his feet is the crystal sea. but there are many other attributions of color also, seeing that the respective rays meet and blend with each other. and therefore do i greet thee with the mystic title of hodos chamelionis, the 'path of the chamelion' the path of mixed colors, and i give thee the symbol of hiddekel, the third river which floweth towards the east of hycu (they return to altar, and second adept indicates crook and scourge thereon. second "the colors of the crook and scourge are taken from those of the minutum mundum diagram, and they thus represent the just equilibrium between mercy and severity on the tree

ic mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation, the mystic mountain of abiegnus. below and around it are darkness and silence, and it is crowned with the light ineffable. at its base is the wall of enclosure and secrecy, whose sole gateway, invisible to the profane, is formed of the two pillars of hermes. the ascent of the mountain is by the spiral path of the serpent of wisdom. stumbling on betwteen the pillars is a blindfolded figure, representing the neophyte, whose ignorance and worthlessness while only in that grade is shown by the 0= 0, and whose sole future claim to notice and recognition by the order is the fact of his having entered the pathway to the other grades, until at length he attains to the summit "i now proceed to instruct

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

nsfinite and irrational conceptions in that subject can possibly shadow forth the truth in some such paradox as the identity of contradictories. we found further that those states of mind which result from the practice of yoga are properly called trances, because they actually transcend the conditions of normal thought. 3. at this point we begin to see an almost insensible drawing together of the path of yoga which is straight (and in a sense arid) with that of magick, which may be compared with the bacchic dance or the orgies of pan. it suggests that yoga is ultimately a sublimation of philosophy, even as magick is a sublimation of science. the way is open for a reconciliation between these lower elements of thought by virtue of their tendency to flower into these higher states beyond tho

tendency to flower into these higher states beyond thought, in which the two have become one. and that, of course, is magick; and that, of course, is yoga. 4. we may now consider whether, in view of the final identification of these two elements in their highest, there may not be something more practical than sympathy in their lower elements- i mean mutual assistance. i am glad to think that the path of the wise has become much smoother and shorter than it was when i first trod it; for this very reason that the old antinomies of magick and yoga have been completely resolved. you all know what yoga is. yoga means union. and you all know how to do it by shutting off the din of the intellectual boiler factory, and allowing the silence of starlight to reach the ear. it is the emancipation of

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

er east, that the manipura cakkra--the lotus of the city of jewels--which is an important centre in hindu anatomy, and apparently identical with the solar plexus, is the central point of the nervous system of the human body, dividing the sacred from the profane, or the lower from the higher. in western mysticism, once more we learn that the middle grade initiation is called hodos camelioniis, the path of the chameleon. there is here evidently an illusion to this same mystery. we also learn that the middle stage in alchemy is when the liquor becomes opalescent. finally, we note among the visions of the saints one called the universal peacock, in which the totality is perceived thus royally appareled. would it were possible to assemble in this place the cohorts of quotation; for indeed they

ALEISTER CROWLEY BOOK OF LIES

s the disciples that watched found a dead body kneeling at the altar. amen! book of lies get any book for free on: www.abika.com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, the holy guardian angel; see liber 65, liber konx om pax, and other works of reference. the chapter title means "so may he pass away, the blank obviously referring to n e m o. the "moon-pool of silver" is the path of gimel, leading from tiphareth to kether; the "flames of violet" are the ajna-chakkra; the lily itself is kether, the lotus of the sahasrara "lily" is spelt with a capital to connect with laylah. book of lies get any book for free on: www.abika.com 138 [141] 66 kappa-epsilon-phi-alpha-lambda-eta xi-digamma the praying mantis "say: god is one" this i obeyed: for a thousand and one times a ni

jugations. the reason for thus addresing the reader is that he has now transcended the first and second persons. cf. liber lxv, chapter iii, vv. 21-24, and fitzgerald's omar khayyam "some talk there was of thee and me there seemed; and then no more of thee and me) the third person plural must be used, because he has now perceived himself to be a bundle of impressions. for this is the point on the path of gimel when book of lies get any book for free on: www.abika.com 154 he is actually crossing the abyss; the student must consult the account of this given in "the temple of solomon the king. the ego is but "the ghost of a non-ego, the imaginary focus at which the non-ego becomes sensible. paragraph 5 expresses the wish of the guru that his chela may attain safely to binah, the mother. parag

go, the imaginary focus at which the non-ego becomes sensible. paragraph 5 expresses the wish of the guru that his chela may attain safely to binah, the mother. paragraph 6 whispers the ultimate and dread secret of initiation into his ear, identifying the vastness of the most holy with the obscene worm that gnaws the bowels of the damned. notes (36) death is said by the arabs to ride a camel. the path of gimel (which means a camel) leads from tiphareth to kether, and its tarot trump is the "high priestess (37) unt, hindustani for camel. i.e. would that babalon might look on thee with favour [157] 74 kappa-epsilon-phi-alpha-lambda-eta omicron-delta carey street when nothing became conscious, it made a bad bargain. this consciousness acquired individuality: a worse bargain. the hermit asked

this hierarchy have already been indicated in various chapters. it is quite conventional mysticism. step 1, the illumination of ain as ain soph aour; step 2, the concentration of ain soph aour in kether; step 3, duality and the rest of it down to malkuth; step 4, the stooping of malkuth to the qliphoth, and the consequent ruin of the tree of life. part 2 show the impossibility of stopping on the path of adeptship. the final couplet represents the first step upon the path, which must be taken even although the aspirant is intellectually aware of the severity of the whole course. you must give up the world for love, the material for the moral idea, before that, in its turn, is surrendered to the spiritual. and so on. this is a laylah-chapter, but in it laylah figures as the mere woman. book

the best short cut to nibbana. book of lies get any book for free on: www.abika.com 160 the thought of the master in this chapter is exceptionally lofty. that this is the true meaning, or rather use, of this chapter, is evident fro m the poetry. the master salutes the previous paragraphs as horses which, although in themselves worthless animals (without the epithets, carry the charioteer in th e path of the sun. the question, how? not by their own virtues, but by the silence which results when they are all done with. the word "neigh" is a pun on "nay, which refers to the negative conception already postulated as beyond it. the suggestion is, that there may be somethin g falsely described as silence, to represent absence-of-conception beyond that negative. it would be possible to interpret

ALEISTER CROWLEY LIBER CHANOKH

e (ed, the golden dawn, vol. iv. 16: suit by element of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the signs or elements (saturn replacing earth as per the dual attribution of the path of tau, and thence to the hebrew letter and tarot card corresponding: thus row column attributions fire a puer h iv the emperor water d populus j vii the chariot air g puella l viii justice fire (cardinal signs) earth j carcer u xv the devil fire e fortuna minor f xi strength water h rubeus n xiii death air k tristesia x xvii the star water (fixed signs) earth b amissio w v the hierophant fir

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e. 81 to take a simple example, suppose that, in an evocation of bartzabel, the planet mars, whose sphere is geburah (severity) were situated (actually, in the heavens) opposite to the square of chesed (mercy) of the tau in the circle, and the triangle placed accordingly. it would be improper for the magus to stand on that square unless using this formula "i, from chesed, rule geburah through the path of the lion; while- taking an extreme case- to stand on the square of hod (which is naturally dominated by geburah) would be a madness which only a formula of the very highest magick could counteract. certain positions, however, such as tiphareth<<tiphareth is hardly "dominated" even by kether. it is the son rather than the servant, are so sympathetic to the magus himself that he may use them

zed the empirical guesswork of "natural philosophers. the magicians of to-morrow will be armed with mathematical theory, organized observation, and experimentallyverified practice. but their art will remain inscrutable as ever in essence; talent will never supplant genius. education is impotent to produce a poet greater than robert burns; the perfection of laboratory apparatus prepares indeed the path of a pasteur, but cannot make masters of mediocrities> but the same objections apply equally well to the telephone. no man knows what electricity is, or the nature of the forces which determine its action. we know only that by doing certain things we get certain results, and that the least error 175 on our part will bring our work to naught. the same is exactly true of divination. the differe

ppropriate pentagrams, sigils, and signs. his direction 277 is widdershins. he thus makes three curves, each covering three-fourths of the circle. he should give the sign of the enterer on passing the kiblah, or direction of boleskine. this picks up the force naturally radiating from that point< and projects it in the direction of the path of the magician. the sigils are those given in the equinox vol. i, no. 7, plate x outside the square; the signs those shewn in vol. i, no. 2, plate "the signs of the grades. in these invocations he should expand his girth and his stature to the utmost<alpha-tau-rho-alpha-chiomicron- phi-rho-epsilon-nu-omicron-beta-omicron-om

adept in this whole operation, to assimilate himself to his angel by continual conscious communion. for his angel is an intelligible image of his own true will, to do which is the whole of the law of his being. also the angel appeareth in tiphereth, which is the heart of the ruach, and thus the centre of gravity of the mind. it is also directly inspired from kether, the ultimate self, through the path of the high priestess, or initiated intuition. hence the angel is in truth the logos or articulate expression of the whole being of the adept, so that as he increases in the perfect understanding of 300 his name, he approaches the solution of the ultimate problem, who he himself truly is. unto this final statement the adept may trust his angel to lead him; for the tiphereth-consciousness alon

f uttermost delight"(the "priest "mounts the third step" the priest: thou that art one, our lord in the universe, the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance, enlightening the worlds, is also the breath that maketh every god even and death to tremble before thee- by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru! the priestess "there is no law beyond do what thou wilt"(the "priest "parts the veil with his lance (during the previous speeches the "priestess "has re

ALEISTER CROWLEY MAGICK WITHOUT TEARS

will see when you come to read my eight lectures. i am very pleased with your illustrations; that is excellent practice for you. presently you have to make talismans, and a lamen for yourself, and even to devise a seal to serve as what you might call a magical coat-ofarms, and all this sort of thing is very helpful. it occurs to me that so far we have done nothing about the astral plane and this path of tau of which you speak. have you had any experience of travelling in the astral? if not, do you think that you can begin by yourself on the lines laid down in liber o, sections 5 and 6 (see magick, pp. 387-9. if not you had better let me take you through the first gates. the question of noise instantly arises; i think we should have to do it not earlier than nine o'clock at night, and i do

d the groundwork i am giving you, and we should find this correspondence taking clear shape of its own accord. you have really more than you can do already. and i can only tell you what the right tasks- out of hundreds- are by your own reactions to your own study and practice "osiris in amennti- see the book of the dead. i meant you might try to trace a parallelism between his journeyings and the path of initiation. astral travel- development of the astral body is essential to research; and, above all, to the attainment of "the knowledge and conversation of the holy guardian angel" magic without tears get any book for free on: www.abika.com 27 you ought to demonstrate your performance of the pentagram ritual to me; you are probably making any number of mistakes. i will, of course, take you

functions, and importance of each; the "kingscale" of colour, all the tarot attributions, of course; then animals, plants, drugs, perfumes, a list or two of archangels, angels, intelligences and spirits- magic without tears get any book for free on: www.abika.com 63 that ought to be enough for a start) now you are armed! ask yourself: why is the influence of tiphareth transmitted to yesod by the path of samekh, a fence, 60, sagittarius, the archer, art, blue- and so on; but to hod by the path of ayin, an eye, 70, capricornus, the goat, the devil, indigo, k.t. 36 thirteen is the number of achad hebrew option, unity, and ahebah hebrew option, love; then what word should arise when you expand it by the creative dyad, and get 26; what when you multiply it by 4, and get 52? then, suppose the p

energy more adaptable than electricity itself, and both stronger and subtler than this, its analogy in the world of profane science. one might say, that it is electrical, or at least one of the elements in the "ringformula" of modern mathematical physics. in the r.r. et a.c, this is indicated to the adept minor by the title conferred upon him on his initiation to that grade: hodos camelionis- the path of the chameleon (this emphasizes the omnivalence of the force) in the higher degrees of o.t.o- the a'.a. is not fond of magic without tears get any book for free on: www.abika.com 110 terms like this, which verge on the picturesque- it is usually called "the ophidian vibrations, thus laying special stress upon its serpentine strength, subtlety, its control of life and death, and its power to

ve (in effect) raised to its highest potential. we come back to the same thing: when passion is purged of any "lust of result" it is irresistible; it has become "law" i can never understand why it is that mystics fail to see that their smarmy doctrine of surrender actually insists upon the duality which they have set out to abolish! i certainly have no intention of "holding you down" to "a narrow path of work" or any path. all i can do is to help you to understand clearly the laws of your own nature, so that you may go ahead without extraneous influence. it does not follow that a plan that i have found successful in my own case will be any use to you. that is another cardinal mistake of most teachers. one must have become a master of the temple to annihimagic without tears get any book for

ALEISTER CROWLEY MEDITATION

ut let it be understood that when the will has thus really raised itself to the height of destiny, the man is no more likely to do wrong than he is to float off into the air. one may be asked whether there is not a conflict between this development of the will and ethics. the answer is yes. in the grand grimoire we are told "to buy an egg without haggling; and attainment, and the next step in the path of attainment, is that pearl 73 of great price, which when a man hath found he straightway selleth all that he hath, and buyeth that pearl. with many people custom and habit- of which ethics is but the social expression- are the things most difficult to give up: and it is a useful practice to break any habit just to get into the way of being free from that form of slavery. hence we have pract

so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud-resounding sea" it is the sea that purifies the world. and the "great sea" is in the qabalah a name of binah "understanding" it is by the understanding of the magus that his work is purified. binah, moreover, is the moon, and the bowl of this cup is shaped like the moon. this moon is the path of gimel through which the influence from the crown descends upon the sun of tiphereth. and this is based upon the pyramid of fire which symbolizes the aspiration of the student. in hindu symbolism the amrita or "dew of immortality<mortal> drips constantly upon a man, but is burnt up by the gross fire of his appetites. yogis attempt to catch and so

ALEISTER CROWLEY TAO TEH KING

s connection with 'that principle which necessarily underlies the fact that events occur' one might suppose that the 'becoming' of heraclitus might assist us to describe the tao. but the tao is not a principle at all of that kind. to understand it requires an altogether different state of mind to any with which european thinkers in general are familiar. it is necessary to pursue unflinchingly the path of spiritual development on the lines indicated by the sufis, the hindus and the buddhists; 7 and having reached the trance called nerodha-sammapati, in which are destroyed all forms soever of consciousness, there appears in that abyss of annihilation the germ of an entirely new type of idea, whose principal characteristic is this: that the entire concatention of one's previous experiences an

lel is given in liber ccxx, caps. i. and ii, where hadit is tao and nuit, teh (yet these are in certain aspects interchanged) the point of this paragraph is to make discrimination or definition, not to assert the superiority of either conception. the illusion of any such preference would depend on the grade of initiation of a student. a magus 9 degree= 2 square of a. a. would doubtless esteem the path of 'becoming' as his absolute, for the law of his grade is change (see liber i. vel magi) but- who knows- an ipsissimus 10 degree= 1 square might find a conception to transcend even this. for instance, one might interpret this first paragraph as saying that becoming is not tao, but that tao is a being whose nature is becoming. matter and motion cannot exist separately. the reader should regar

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

n 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 facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrates

dit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship t

ALEISTER CROWLEY THE I CHING

n's happiness. strayed- come thou back and follow thy own plan! by true attraction mete thy starry span! anger in wedlock or a car en panne! bloodshed and woe sincerity bids go. sincerity: here's help from all the clan. who wins too much may lose! repose, o man! 10 the li hexagram lingam 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 o

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ng the universe, how its nature is utterly perfection. now every thought is a separation, and the medicine of that is to marry each one with its contradiction, as i have showed formerly in many writings. and thou shalt clasp the one to the other with vehemence of spirit, swiftly as light itself, that the ecstasy be spontaneous. so therefore it is expedient that thou have travelled already in this path of antithesis, knowning perfectly the answer to every griph or problem, and thy mind ready therewith. for by the property of the grass all passeth with speed incalculable of wit, and an hesitation should confound thee, breaking down thy ladder, and throwing back thy mind to receive impression from environment, as at thy first beginning. verily, the nature of this method is solution, and the d

of people of shallow wit who do not believe in magick. this is doubtless partly due to the bad presentation of the subject by previous masters. i have identified magick with the art of life. the transcendental superstructure will not overburden those who have laid this right foundation. there is an elaborate cryptographic meaning in this verse; the words 'folly 'nought 'it, and 'me' indicate the path of research. al ii,55 "thou shalt obtain the order& value of the english alphabet; thou shalt find new symbols to attribute them unto" the old comment 55. done. see liber trigrammaton, comment. the new comment the attribution in liber trigrammation is good theoretically; but no qabalah of merit has arisen therefrom. i am inclined to look further into the question of sanskrit roots, and into t

this matter the sum of wisdom is silence. but this i say, and that boldly, that thou shalt not look upon this horror with fear, or with hate, but accept this as thou dost all else, as a phenomenon of change, that is, of love. for in a swift stream thou mayst behold a twig held steady for awhile by the play of the water, and by this analogue thou mayst understand the nature of this mystery of the path of perfection" al ii,57 "he that is righteous shall be righteous still; he that is filthy shall be filthy still" the old comment 57. a quotation from the apocalypse. this god is not a redeemer: he is himself. you cannot worship him, or seek him- he is he. and if thou be he, well. the new comment this, and the first part of the next verse demonstrate the inviolability of hadit our quintessence

their moon-like phases and their air-like divinations, the sex-consciousness abides untouched, the true foundation of the temple of his body, the root of the tree of life that grows from earth to heaven. this book is now to him "as silver" he sees it pure, white and shining, the mirror of his own being that this ordeal has purged of its complexes. to reach this sphere he has had to pass through a path of darkness where the four elements seem to him to be the universe entire. for how should he know that they are no more that the last of the 22 segments of the snake that is twined on the tree? assailed by gross phantoms of matter, unreal and unintelligible, his ordeal is of terror and darkness. he may pass only by favour of his own silent god, extended and exalted within him by virtue of his

ALEISTER CROWLEY THE OTO GNOSTIC MASS

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

ALEISTER CROWLEY THE QABALAH

ci. 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 68 because u and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of said path also gives us 124 t.s. 69 the reference is to nox spelt in hebrew un t.s. 70 also \ylpn, nephilim= 210. 71 the reference is to one of the golden dawn admission badges t.s. liber lviii 41 414. twgh, meditation, the 1 dividing the accursed 4. also rwa [ws ya, the limitless light.72 418. tyj, cheth. arbadahabra, the great magic word, the word

ALEISTER CROWLEY THE SWORD OF SONG

are methods, bad or good, for extricating ourselves from the universe. closely connected with this question is that of the will of god. people argue that an infinite intelligence must have been at work on this cosmos. i reply no! there is no intelligence at work worthy of the name. the laws of nature may be generalised in one the law of inertia. everything moves in the direction determined by the path of least resistance; species arise, develop, and die as their collective inertia determines; to this law there is no exception but the doubtful one of freewill; the law of destiny itself is formally and really identical with it.2 1 causality is itself a secondary, and in its limitation as applied to volition, an inconceivable idea. h. spencer, op. cit. this consideration alone should add grea

their own real enemies. many of them, however, believing erroneously that they are being unselfish, do fill their hearts with devotion for the beloved saviour, and this process is, in its ultimation, so similar to the earlier stages of the great work itself, that some confusion has, stupidly enough, arisen; but for all that the practice has been the means of bringing some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adopts a middle path. having projected the absolute from his mind, he endeavours to unite his consciousness with that of his absolute and of course his personality is destroyed in the process. yet it is to be feared that such an adept too often starts on the path with the intention of agg

ALEISTER CROWLEY EQ I 1

ach any true meaning to the phrase? i doubt it, seeing what we have taken for the limits of the swing. true, it may be that at the end the swing is always 360 so that the!-point and the?-point coincide; but that is not the same thing as having no swing at all, unless we make kinematics identical with statics. what is to be done? how shall such mysteries be uttered? is this how it is that the true path of the wise is said to lie in a totally different plane from all his advance in the path of knowledge, and of trance? we have already been obliged to take the fourth dimension to illustrate (if not explain) the nature of samadhi. ah, say the adepts, samadhi is not the end, but the beginning. you must regard samadhi as the normal state of mind which enables you to begin your researches, just a

ng calls him "the great person "the qabalah calls him jechidah.11 "we also get metaphysical analysis of his nature, deeper and deeper according to the subtlety of the writer; for this 159 vision- it is all one same phenomenon, variously coloured by our varying ruachs12- is, i believe, the first and the last of all spiritual experience. for though he is attributed to malkuth,13 and the door of the path of his overshadowing, he is also in kether (kether is in malkuth and malkuth in kether "as above, so beneath, and the end of the "path of the wise" is identity with him "so that while he is the holy guardian angel, he is also hua14 and the tao.15 "for since intra nobis regnum dei16 all things are in ourself, and all spiritual experience is a more of less complete revelation of him "yet it is

the evening is at hand; to-day is the dawn, tomorrow the night of weeping. gird up your loins and speed to the hills; and perchance on the way under the cedars and the oaks ye meet god face to face and know. but be not downcast if ye find not god in the froth or the dregs of the first cup: drink and hold fast to the sword of resolution- onwards, ever onwards, and fear not! devils shall beset the path of the righteous, and demons, and all the elemental spirits of the abyss. yet fear not! for they add grandeur and glory to the might of god's power. pass on, but keep thy foot upon their necks, for in the region whither thou goest, the seraph and the snake dwell side by side "sume lege" open the book of thyself, take and read. eat, for this is thy body; drink, for this is the blood of thy red

en shall sorrow speed through the valley of death as a foe that passeth not his neck beneath the yoke. in the bastion of mine imagination lie all the munitions of my might; and from the tower of my resolution do i sweep away the stars, and pour forth fire and water on the world of laughter and weeping. i cannot be despoiled, for none can approach me; i cannot be succoured, for i am far beyond the path of man's help. yet neither would i if i could; for if i could, i would not; and if i would, i could not; for i have become as a giant amongst men, strong as he can only be who has feasted on the agony of life, and drunken of the cup of the sorrow of death, and towered above all things. laugher is mine, not the laughter of bitterness, nor the laughter of jest; but the laughter of strength and

ALEISTER CROWLEY EQ I 5

ALEISTER CROWLEY EQ I 5

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

but her beauty and her radiance are such that one cannot look thereon, save with sidelong glances. i 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 un

nding lie open unto wisdom as the pyramids lie open to the stars? accordingly, i wait in a certain magical posture which it is not fitting to disclose, and above me appears the starry heaven of night, and one star greater than all the other stars. it is a star of eight rays. i recognize it as the star in the seventeenth key of the tarot, as the star of mercury. and the light of it cometh from the path of aleph. and the letter cheth is also involved in the interpretation of this star, and the paths of h and vau are the separations which this star unites. and in the heart of the star is an exceeding splendour- a god standing upon the moon, brilliant beyond imagining. 123 it is like unto the vision of the universal mercury. but this is the fixed mercury, and h and vau are the perfected sulphu

ALEISTER CROWLEY EQUINOX EQ I 1 2

, if only because i am so perfectly dark. yet my power to create magical images is still with me. 11.40- hanged man posture. will invoke adonai once more 12.0. by pure thought. got into a very curious state indeed; part of me being quite perfectly asleep, and part quite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise it seemed somehow like a vast dragon-demon with bronze green wings iridescent that rose up startled and angry. and i saw that 19 2.10. the littlest courage is enough to rise and throw off sleep, like a small soldier in complete armour of silver advancing with sword and shield at whose sight that dragon, not daring to abide the shock, flees utterly away. 2.15. lunch, 3 garibaldis

ants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own accord. 35 9.0. arrived at panth on, to breakfast on coffee and biroche and a peach. i shall try and describe ritual dclxxi; since its nature is important to this great ceremony of initiation. those who understand a little about the path of the wise may receive some hint of the method of operation of the l.v.x. and i think that a description will help me to collect myself for the proper adaptation of this ritual to the purpose of self- initiation. 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 t

d? the only answer and one which is quite unconnected with the question is that a ritual of adeptus major should display the birth of horus and slaying of typhon. here again horus and harpocrates the twins of the twin signs of 0 0 ritual are the slayers of typhon. so all the rituals get mixed: the symbols recur, though in a different aspect. anyway, one wants something a deal better than the path of p in 4 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the various "stations of the cross" or points upon his mystic journey. he must assuredly drink blood for the sacrament ah! now i see it all so well! the initiator must kill him, osiris; he must rise again as horus and kill the initiator, taking his place in the ceremony

o pity on them! 49 11.3. rather pity myself, who cannot even make sensible "considerations" for a ritual of adeptus major. the only thing to do in short is to go steadily on, with a little extra courage and energy no harm in that! on the same old lines. the winding of the way must necessarily lead me just where it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hb:heh hb:taw hb:aleph thou art also 406 hb:vau hb:taw tau the material world, the omega. and as he hb:aleph hb:vau hb:heh thou art 12, the rays of

h ever been of great augury. but to-night i am too poor in spirit to hope. lo! i was travelling on the paths of lamed and of mem, of justice and the hanged man, and i fell into both the pitfalls thereof. instead of the great balance firmly held, i found only libra, the house of venus and of the exaltation of saturn; and these evil planets, smiling and frowning, overcame me. and so for the sublime path of man; instead of that symbol of the adept, his foot set firmly upon heaven, his whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith "i" denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and da

ALEISTER CROWLEY EQUINOX EQ I 2 2

carlet tetrahedronal capitals represent the fire of test and trial, and between the balance is the porch way of the immeasurable region. the twin lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp. at the eastern part of malkuth, at its junction-point with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols

book "the magicians of the golden dawn, routledge& kegan paul, london, 1972. there is a left-right inversion of the kerubim on the borders of the document, possibly due to a mistake by the original artist. this inversion was perpetuated throughout the golden dawn system, in the present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between the place of thmaist and that of the evil triad: and it is the place of the lotus- throned lord of silence, even that great god harpocrates, the younger brother of horus. of isis and nephthys the stations are the places of the pillars in netzach and hod respectively; wherefore these great goddesses are not otherwise shown in this grade, save in connection with the praemon

to be that of the immediate past hierophant. the officers and the stations of the officers "the hierophant" the place of the hierophant is in the east of the temple on the outer side of paroketh to rule the temple under the presidency of the chiefs. he fills the place of the lord of the path, acting as inductor into the sacred mysteries. his symbols and insignia are: the throne of the east in the path of hb:samekh without the veil. the mantle of bright flame-red; the crown-headed sceptre; the banner of the east; the great lamen "expounder of the sacred mysteries" is the name of the hierophant: and he is aeshuri-st "the osiris in the nether world" illustration "diagram 5. the banner of the east10" this is a banner; top is aprox. 2/3 length of sides. sides converge slightly as they approach

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

the candidate; whose body is now surrounded by a triple cord to show the restriction of the powers of nature; and it is triple to show the white triangle of the three supernals. his eyes are also bandaged, symbolising that the light of the natural world is but as darkness compared with the radiance of the light divine. the ritual then continues "hedemon "child of earth! arise, and enter into the path of darkness" the "hierophant" then gives his permission, ordering the stolistes and dadouchos to assist the kerux in the reception; but the kerux bars the way saying "child of earth! unpurified and unconsecrated! thou canst not enter our sacred hall" whereupon the stolistes purifies the candidate by water, and the dadouchos consecrates him by fire. then the "hierophant" speaks: he does so not

ALEISTER CROWLEY EQUINOX EQ I 2

and 23. the pentagrams of air. i' b n\ a v* n name: i h v h o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2 degree= 9 square: stretch both arms upwards and outwards, the elbows bent at right angles, the hands bent back, the palms upwards as if supporting a weight("see" illustration. 21 (the grade of 2 degree= 9 square is particularly attributed to the element air; it refers to the moon; the path of taw is attributed to this degree. for other attributions "see "777" lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: a d n i (adonai. k' s i\ h n\ i g n g the sign of 1 degree= 10 square: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1 degree= 10 square is particularly attributed

- for us is neither fear nor pride, but silence in the one thought of the one beyond all thought. the world of phantoms has no terror left; we can take the blood of the black dragon for our red tincture. we understand the precept "visita interiora terrae rectificando invenias occultum lapidem; and harnessing to our triumphal car the white eagle and the green lion we voyage at 63 our ease upon the path of the chameleon, by the towers of iron and the fountains of supernal dew, unto that black unutterable sea most still. xiii "from the cavities of the earth leap forth the terrestrial dog-faced demons, showing no true sign unto mortal man "go not forth when the lictor passeth by "direct not thy mind to the vast surfaces of the earth; for the plant of truth grows not upon the ground. nor measur

waters" to her will. now in the yetziratic attribution is the second number, beth("i.e" a house, an abode, the dwelling of the holy one, shown to be equivalent to the sphere of kokab and his lords. and the symbolic weapon of mercury is the caduceus, whose twin serpents show again the dualistic power("note- woden, the scandinavian mercury, was the all-father, as it is written in the ritual of the path of the spirit of the primal 169 fire hb:shin "for all things did the father of all things perfect, and delivered them over unto the "second mind; whom all races of men call 'first) behold, then, in these two great numbers 1 and 2 the father and the mother of the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written "for the mind of

ber 3; as it is written "for the mind of the father said that 'all things should be cut into three' whose will<magus of power in taro= will> assenting all things were so divided. for the mind of the father said "into three" governing all things by mind. and there appeared in it the triad, virtue and wisdom and multiscient truth" thus floweth forth the form of the triad<<ritual of the path of the daughter of the firmament> thus is formulated the creative trinity which is, as it were, the essential preliminary to manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth "shiloh shall come (the initial of which mystery-name is hb:shi

holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love> of venus, hb:dalet, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of hb:samekh through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life- the rose and cross of life; and the symbol of venus venus. the following illustration includes a circumscribed equilateral hexagram with solid rays extending to nearly the center. in the original, the hexagram and circle are

ALEISTER CROWLEY EQUINOX EQ I 3 2

of air. creature of earth, in the names of nanta emor dial hectega,13 i consecrate thee to the service of the magic of light "chief magus" we invoke ye, great lords of the watch-towers of the universe!14 guard ye our magic circle, and let no evil or impure spirit enter therein: strengthen and inspire us in this our operation of the magic of light. let the mystic circumambulation take place in the path of light [assistant magus of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter he traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standing at east and facing east, says: holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one!

darkness, peradventure thus may i manifest in light. i am an only being in an abyss of darkness, from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul "creature of mercury, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehendeth it not" let the mystic circumambulation take place in the path of darkness, with the magic light of occult science to guide our way [i.a. takes up sigil in left and candle in right. starting at north they circumambulate once. s.s.d.d. rises, and passes round the temple before them, halting at the gate of the west. sigil bared by i.a, purified and consecrated: s.s.d.d, as hiereus, assuming the mask of the spirit, strikes the sigil (now partly bared "once"

hee! i, in myself, i am nothing! i, in thee, i am all self: and exist in thy selfhood from nothing! live thou in me: and bring me unto that self which is in thee! for my victory is in the cross and the rose [now pass to the north and face the east: projecting unto the place of the throne of the east the astral double, and say from thence] the voice of my higher soul said unto me: let me enter the path of darkness: peradventure "thus" may i obtain the light! i am the only being in an abyss of darkness: from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answer d unto my soul: child of earth! the light shineth in the darkness; but the darkness comprehendeth it not [now formulate before thee a great angel torch-bearer saying] arise! shine! fo

rmer certainties, he informed within himself the first letter of the name of god, the virgin impregnated by the one idea_ the vision of adonai incarnated in her son. illumined by this one supreme longing which had burnt up his coarser desires, he passed through the next ritual to 234 the illusive foundation of yesod, which in its apparent equilibrium contains a falsified reflection of the supreme path of the fool. for, though its element is air, it is not the aethyr of zero, the breath of equilibrium, any more than air as a mixture of oxygen and nitrogen is the ether of space. from yesod he could look back upon malkuth and be filled with an intense pity for all who still cling to its illusive splendour; so also could he look up towards kether (kether in yesod, though he knew it not, and bu

ace. from yesod he could look back upon malkuth and be filled with an intense pity for all who still cling to its illusive splendour; so also could he look up towards kether (kether in yesod, though he knew it not, and burn with a joy not unmingled with sorrow at the apparent hopelessness of ever being able to climb so distant a peak. thus would the heavens and hells seduce him from the path, the path of the sun and the angel, which through their greater glory blinded his understanding from the true way, and appeared to him not as light but as darkness. his present position seemed so clear to him that its very clearness would also have blinded him as it has so many others, had he not slain the incubus of the supreme, and sought a greater independence by refusing to look at the clouded summ

ALEISTER CROWLEY EQUINOX EQ I 3 3

d leaping along the green bank of a fair river. 8. o thou sovran surging of wild felicity, whose love is as the overflowing of the seas, and who makest our bodies to laugh with beauty. i know thee! o thou outstrider of the sunset, who deckest the snow-capped mountains with red roses, and strewest white violets on the curling waves. 9. o thou sovran diadem of crown d wisdom, whose work knoweth the path of the sylphs of the air, and the black burrowings of the gnomes of the earth. i know thee! o thou master of the ways of life, in the palm of whose hand 20 all the arts lie bounden as a smoke-cloud betwixt the lips of the mountain. 10. o thou sovran lord of primaeval baresarkers, who huntest with dawn the dappled deer of twilight, and whose engines of war are blood-crested comets. i know thee

ALEISTER CROWLEY EQUINOX EQ I 3

d lxv [in certain cases ritual lxxviii" above this line, to the left "porta, and to the right "portae. a triple ringed circle rests on this base line, for malkut. arched between the rings at the bottom "ritual dclxxi" written within the circle are the words "the four powers of the sphinx neophyte. liber vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these words "control of the astral plane. this path connects to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to the circle representing hod. extending at an angle from the circle of malkut to the right is the path of qof, with these

the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arched between its rings at the bottom and the following words written inside "posture hatha yoga control of breathing. zelator liber ccxx the forging of the magic sword" extending upward from the circle of yesod is the path of samekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice equivalent to ritual dclxxi. this path connects to the circle re

ing on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice equivalent to ritual dclxxi. this path connects to the circle representing hod. extending at an angle from the circle of yesod to the right is the path of tzaddi (as crowley considered at this time, with these words "meditation practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dcclxxvii gana yoga control of speech practicus. liber xxvii the casting of

practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dcclxxvii gana yoga control of speech practicus. liber xxvii the casting of the magic cup" extending horizontally to the right from the circle of hod is the path of peh, with these words "ritual& meditation practice to destroy thoughts. this path connects to the circle representing netzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upwar

editation practice to destroy thoughts. this path connects to the circle representing netzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues 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

ALEISTER CROWLEY EQUINOX EQ I 4 2

ed at once. with regard to my advancement, the redemption of the cosmos, etc, etc, i leave for ever the "blossom and fruit" theory and appear in the character of an inquirer on strictly scientific lines.274 this is unhappily calculated to damp enthusiasm; but as i so carefully of old, for the magical path, excluded from my life all other interests, that life has now no particular meaning, and the path of research, on the only lines i can now approve of, remains the one path possible for me to tread. on the 11th of june p. records that he moved his bed into the temple that he had constructed at c. house, for convenience of more absolute retirement. in this temple he was afflicted by dreams and visions of the most appalling abramelin devils, which had evidently clung to the spot ever since t

here is such a place" so do i account for the fact by saying "there is such a fact" we try to imitate eastern narrative, but in vain. our minds can find no clew to its strange untrodden by-ways of speculation; our highest soarings are still in an atmosphere which feels heavy with the reek and damp of ordinary life. we fail to account for those storm-wrapped peaks of sublimity which hover over the path of oriental story, or those beauties which, like rivers of paradise, make music beside it. we are all of us taught to say "the children of the east live under a sunnier sky than their western brethren: they are the "repositors" of centuries of tradition; their semi-civilised imagination is unbound by the fetters of logic and the schools" but the ionians once answered all these conditions, yet

ALEISTER CROWLEY EQUINOX EQ I 4

ht as the sun, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. 27 brihad ranyaka upanishad, 4. 3-4. 28 these refer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- the moon; the next that of hb:tzaddi- the star. this path brings him to the fire of netzach. when this fire is extinguished comes the voice or lightning, after which the light which guides the aspirant is himself, his holy guardian angel, the atman- adonai. 29 the atman. thus the atman lit

7, 34. that p. as yet had never fully experienced; and he, realizing this, it came about that when once the key of yoga was proffered him, he preferred to open the door of renunciation and close that of action, and to abandon the western methods by the means of which he had already advanced so far rather than to continue in them. this in itself was the first great sacrifice which he made upon the path of renunciation- to abandon all that he had as yet attained to, to cut himself off from the world, and like an hermit in a desolate land seek salvation by himself, through himself and of himself. ultimately, as we shall see, he renounced even this disownment, for which he now sacrificed all, and, by an unification of both, welded the east to the west, the two halves of that perfect whole whic

rpent upon the brow. 80 provided the other exits are duly stopped by practice. the danger of yoga is this, that one may awaken the magic power before all is balanced. a discharge takes place in some wrong direction and obsession results. 81 the forcing of the kundalini up the sushumn and through the six chakkras to the sahasr ra, is very similar to rising on the planes through malkuth, yesod, the path of hb:peh, tiphereth, the path of hb:tet, and da th to kether, by means of the central pillar of the tree of life. seventh; but this one, the shasr ra, lies altogether outside the human organism. these six chakkras are: 1 "the m l dhara-chakkra" this chakkra is situated between the lingam and the anus at the base of the spinal column. it is called the adhar-padma, or fundamental lotus, and it

49-56. 106 "hatha yoga pradipika" p. 57 "shiva sanhita" chap. iv, 48- 52. 107 "hatha yoga pradipika" p. 58 "shiva sanhita" chap. iv, p. 41-44. 108 "hatha yoga pradipika" p. 60 "shiva sanhita" chap. iv, 38- 40. 109 "hatha yoga pradipika" p. 62 "shiva sanhita" chap. iv, 45- 47. again this is the union of shiva and shakti, and that of the solar and lunar pingala and ida by means of the sushumn- the path of the gods. 110 "shiva sanhita" chap. iv, 76-81. between the ganges and the jamuna there sits the young widow inspiring pity. he should despoil her forcibly, for it leads one to the supreme seat of vishnu. you should awake the sleeping serpent (kundalini) by taking hold of its tail..111 as a special form of kumbhaka is mentioned, most probably this mudra is but one of the numerous pr n y ma

whole" its illumination, position and appearance. 4. carefully observe and remember any phenomenon in connection therewith. all this p. attempted with the following result: the figure of d.a: leaning on an ice-axcw was clearly seen, but at first it was a shade difficult to fix. the figure at once went 35 to my left, and stayed there; then i observed a scarlet tiphereth above the head and the blue path of hb:gemel (gimel) going upwards. around the head was bluish light, and tiphereth was surrounded by 156 the ak sic egg of spirit set between the pillars of mercy and severity with a ray of light descending upon it from kether. 157 there golden dawn symbol here meditated upon consisted of a white triangle surmounted by a red cross. see diagram 4. 158 this meditation took place whilst p. was o

ALEISTER CROWLEY EQUINOX EQ I 6

se things. for there is a life intense with knowledge and extreme bliss which is untouched by any of them. 13. to this life we attain even here and now. the adepts, the servants of v.v.v.v.v, have attained thereunto. 14. it is impossible to tell you of the splendours of that to which they have attained. little by little, as your eyes grow stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 15. even as a man ascending a steep mountain is lost to sight of his friends in the valley, so must the adept seem. they shall say: he is lost in the clouds. but he shall rejoice in the sunlight above them, and come to the eternal snows. 16. or as a scholar may learn some secret language of the ancients, his friends shall say "look! he pretends to read th

round her are waiting- women and her old nurse" fatma "at the door an eunuch on guard with drawn scimitar" ledmiya["a young girl with a stringed instrument. as the flower waits for the rain, as the lover waits for the moon, we wait, we wait, an hungry pain, for tidings from the battle plain- if those we love are hurt or slain, or if the lord hath smitten again the legions of the cross, and hewn a path of blood where glory flares. the sabre strikes, the trumpet blares, the war horse neighs- oh let us see the crescent borne to victory! laylah. is there no news? fatma. it is rumoured that the battle has begun. ledmiya. under the very walls of jerusalem! abdul khan. within the southern gate. fatma. many, many will fall. alas, alas! 84 laylah. sliman is strong and brave- my splendid boy. fatma

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ree as follows [there's a diagram in the non-computer version which i can't reproduce. it shows the priestess with the points of the third degree sigil marked on her body. the points are: 1. genitals/womb; 2. right foot; 3. left knee; 4. right knee; 5.left foot; 6. genitals/womb; 7. lips; 8. left breast; 9. right breast; 10. lips] and then lays his body gently over hers, saying: hp: make open the path of intelligence between us; for these truly are the five points of fellowship- foot to foot, knee to knee, lance to grail, breast to breast, lips to lips. by the great and holy name cernunnos; in the name of aradia; encorage our hearts, let the light crystalize itself in our blood, fulfilling of us resurrection. for there is no part of us that is not of the gods. hp rises and goes to each qua

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ife, or idea, coming into manifestation, involving itself more and more in substance, clothing itself in a form and shape adequate to its need and requirement, utilising that form as a means of expression, and then in due course of time liberating itself from the environing form in order to acquire one more suited to its need. thus through every grade of form, spirit or life progresses, until the path of return has been traversed and the point of origin achieved. this is the meaning of evolution and here lies the secret of the cosmic incarnation. eventually spirit frees itself from form, and attains liberation plus developed psychical quality and graded expansions of consciousness. we might look at these definite stages, and study them very cursorily. we have in the first case- 22- the con

or sheath proceeds, and it is a long slow process, covering millions upon millions of years. this great cycle is participated in by every type of life. it concerns the life of the solar logos manifesting through a solar system. it is part of the life cycle of the planetary spirit manifesting through such a sphere as our earth planet; it includes that life which we call human, and sweeps into the path of its energy the tiny life which functions through an atom of chemistry. it is the great process of becoming, and that which makes existence and being itself possible. this period of limitation, of a gradually increasing imprisonment, and of an ever deeper descent into matter, is succeeded by one of adaptation, in which the life and the form become intimately inter-related, and subsequent to

ious part of the body of the heavenly man. with their assistance, and through their aid, a man will gradually awaken to the realisation that is theirs. there is great interest everywhere to-day in this subject of initiation, and an over-emphasis has been laid upon its ceremonial aspect. we need to remember that every great unfoldment of consciousness is an initiation. every step forward along the path of awareness is an initiation. when an atom of substance was built into the form, it was for that atom an initiation. it became aware of another type of force, and its range of contact became wider. when the consciousness of the vegetable and animal kingdom merged, and the life passed from the lower kingdom into- 41- the consciousness of the atom copyright 1998 lucis trust the higher, that wa

ve him searching for his place within the greater whole, finding it by means of definite self-initiated endeavour, and then unifying himself with that group. this is all that is really meant by the teaching given about the path in the protestant, catholic, and buddhist churches. they all teach the treading of this path, calling it by different names, such as the way, the noble eightfold path, the path of illumination, or the path of holiness. yet it is the one path, that which shineth ever more and more unto the perfect day. we can look, too, for the development of the power to think abstractly, and for the awakening of the intuition. as the great races have succeeded one another upon the planet, there has ever been an ordered, directed unfoldment of the powers of the soul, and a definitel

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

h a consummation of all their endeavours, this book is tendered in the hope that it may prove an inspiration and a help- 1- copyright 1998 lucis trust among occidental thinkers at this time there is a wide diversity of view upon this momentous subject. there are those who think that it is not of sufficient immediate importance to engross their attention, and that if the average man adheres to the path of duty and high-minded attention to the business in hand, he will duly arrive at his destination. this is undoubtedly true, yet as capacity for increased service, and the development of powers to be used in the helping of the race are the reward of the man who is willing to make the increased effort and to pay the price which initiation demands, perhaps this book may spur some on to attainme

in interpretation. again, there are some who are interested, yet who feel the possibilities involved are too far advanced for them, and that they need not occupy themselves with them at this stage of their evolution. this book seeks to make it apparent that here and now the average man may begin to build that character and to lay those foundations of knowledge which are necessary before even the path of discipleship can be trodden. due preparation may now be made, and men and women everywhere may if they choose fit themselves for the condition of discipleship and tread the probationary path. hundreds in the east and in the west are pressing onwards towards this goal, and in the unity of the one ideal, in their common aspiration and endeavour, they will meet before the one portal. they wil

onable, 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 the case we are studying, an entrance into the spiritual life, or into a fresh stage in that life. it is the first step, and the succeeding steps, upon the path of holiness. literally, therefore, a man who has taken the first initiation is one who has taken the first step into the spiritual kingdom, having passed out of the definitely human kingdom into the superhuman. just as he passed out of the animal kingdom into the human at individualisation, so he has entered upon the life of the spirit, and for the first time has the right to be called a "spi

guish between the false and the true, between the real and the unreal. it is more than that, for it is also the growing capacity of the thinker to enter increasingly into the mind of the logos, to realise the true inwardness of the great pageant of the universe, to vision the objective, and to harmonise more and more with the higher measure. for our present purpose (which is to study somewhat the path of holiness and its various stages) it may be described as the realisation of the "kingdom of god within" and the apprehension of the "kingdom of god without" in the solar system. perhaps it might be expressed as the gradual blending of the paths of the mystic and the occultist, the rearing of the temple of wisdom upon the foundation of knowledge. wisdom is the science of the spirit, just as

initiation, human and solar copyright 1998 lucis trust in the logoic consciousness. one great fact to be borne in mind is, that the initiations of the planet or of the solar system are but the preparatory initiations of admission into the greater lodge on sirius. we have the symbolism held for us fairly well in masonry, and in combining the masonic method with what we are told of the steps on the path of holiness we get an approximate picture. let us enlarge somewhat: the first four initiations of the solar system correspond to the four "initiations of the threshold" prior to the first cosmic initiation. the fifth initiation corresponds to the first cosmic initiation, that of "entered apprentice" in masonry; and makes a master an "entered apprentice" of the lodge on sirius. the sixth initi

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

but the above tabulation will suffice for our present purpose. 2. the astral plane. the fiery essences of this plane are more difficult for us to comprehend, having not, as yet, the- 38- a treatise on cosmic fire copyright 1998 lucis trust seeing eye upon that plane. they are in themselves the warmth and heat of the emotional body, and of the body of feeling. they are of a low order when upon the path of desire, and of a high order when upon the path of aspiration, for the elemental is then transmuted into the deva. their grades and ranks are many, but their names matter not save in one instance. it may be of interest to know the appellation applied to the devas of fire whose part it is to tend the fires that will later destroy the causal body. we need to remember that it is the upspringin

y the withdrawal of the life, the form should gradually dissipate. the reflex action here is interesting to note, for the greater builders and devas who are the active agents during manifestation, and who hold the form in coherent shape, transmuting, applying and circulating the pranic emanations, likewise lose their attraction to the matter of the form, and turn their attention elsewhere. on the path of out-breathing (whether human, planetary or logoic) these building devas (on the same ray as the unit desiring manifestation, or on a complementary ray) are attracted by his will and desire, and perform their office of construction. on the path of in-breathing (whether human, planetary or logoic) they are no longer attracted, and the form begins to dissipate. they withdraw their interest an

ersonality, via the mental plane (hence the need of building the antaskarana, will the personality respond to that which is above, and the lower fires mount and blend with the two higher. only when spirit, by the power of thought, controls the material vehicles, does the subjective life assume its rightful place, does the god within shine and blaze forth till the form is lost from sight, and "the path of the just shine ever more and more until the day be with us" division e- motion on the physical and astral planes i. preliminary remarks. 1. the threefold goal. 2. the threefold function. 3. the threefold mode of activity. ii. the effects of rotary motion. 1. separation. 2. momentum. 3. friction. 4. absorption. iii. the qualities of rotary motion. 1. inertia. 2. mobility. 3. rhythm. iv. rot

umtotal of all spheres or atoms within the solar system, or within the solar ring-pass-not, and in their seven major differentiations they are the spheres of the seven spirits, or the seven planetary logoi. all lesser spheres ranging downward from these major spheres, include all grades of manifestation down to the elemental essence on the arc of involution. 64(56) we need to remember that on the path of involution, the action of brahma is primarily felt, seeking the line of least resistance. on the path of evolution the work of the second logos is felt, beginning at a point in time and space which hides the mystery of the second chain, but finding its point of accelerated vibration or the unification of the two modes of manifestation rotary-spiral-cyclic in the middle part of what we call

ut always there is one triangle more radiant and luminous than the others, and it is from these glowing triangles of light, issuing from wheels and vortices of fire that the clairvoyant and the teachers of the race can appraise a man's position in the scheme of things, and judge of his attainment. at the culmination of life experience, and when man has reached his goal, each triangle is a radiant path of fire, and each centre a wheel of living fiery force rotating at terrific speed; the centre at this stage not only rotates in a specific direction, but literally turns upon itself, forming a living flaming iridescent globe of pure fire, and holding within it a certain geometrical shape, yet withal vibrating so rapidly that the eye can scarcely follow it. above all, at the top of the head wi

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ies producing concretion and the motive power of thought as it produces effects on the physical plane are contacted and known. here however the yogin translates himself into more spiritual and subtler realms and becomes aware of that which the self (in its true nature) perceives and knows. he enters into the world of causes. the first group might be regarded as comprising all who are treading the path of discipleship, and covers the time from their entrance upon the probationary path until they have taken the second initiation. the second group is comprised of those higher disciples who having controlled and transmuted the entire lower nature make a contact with their monad, spirit or "father in heaven" and discern what that monad perceives. the first form of realisation comes to those who

t aspect, 3. the love aspect, or wisdom aspect, 4. buddhi or spiritual love, the second aspect of the soul, 5. the emotional body, the second aspect of the personality, 6. the heart centre. this is the line followed by the bhakti, the devotee and the saint and brings him to a knowledge of the soul and of sainthood. the former line is that to be followed by our aryan race. this second line was the path of attainment for the atlanteans. if students would follow these tabulations with care much light would come. the necessity for a strong energetic will becomes apparent if the path of initiation is studied. only an iron will, and a steady, strong, unswerving endurance will carry the aspirant along this path and out into the clear light of day. 22. those who employ the will likewise differ, fo

and when reached he will be seen seated upon the twelve petalled lotus of the heart, holding in his hands the "jewel in the lotus" thus the devotee finds ishvara. when the devotee becomes the raja yogin then ishvara will reveal to him the secret of the jewel. when christ is known as king upon the throne of the heart, then he will reveal the father to his devotee. but the devotee has to tread the path of raja yoga, and combine intellectual knowledge, mental control and discipline before the revelation can be truly made. the mystic must eventually become the occultist: the head qualities and the heart qualities must be equally developed, for both are equally divine. 24. this ishvara is the soul, untouched by limitation, free from karma and desire. here we have the picture of the spiritual m

solar system, wherein forms are found whether created by god, man or deva. one object of a disciple's training is to enable him to ascertain that which lies back of any form in any kingdom of nature and thus ascertain the nature of the spiritual energy which brought it into being. the vastness of this cosmic symbolism will be apparent to even the most superficial thinker and the beginner upon the path of chelaship has to learn to separate the many forms into certain specific groups standing for certain basic ideas. he has to interpret the ideas lying back of specific symbols, and he has to look for the specific impulse latent in every form. he can begin practically to do this in the environment and in the place where he is. he can look for the idea which his brother's form veils; he can se

nd material, and to forget the divine realities. it is these misconceptions which make a prodigal son of the divine monad, and which send him forth into the far country to eat of the husks of mortal existence. it is these which must be overcome and eliminated before a man can "lift up his eyes" and see again the vision of the father and the father's home and so be enabled to tread consciously the path of return. it might be pointed out that two of the hindrances, avidya and sense of personality, relate to man- 73- the light of the soul copyright 1998 lucis trust the synthesis upon the physical plane, that desire has relation to his astral body or vehicle of feeling, and that hate and a sense of attachment are products of the sense of egoism (the ahamkara principle) which animate the mental

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

in the west. it is suggested that it may eventually supplant the present methods of memory training, and prove a potent factor in modern educational procedure. it is a subject that has engrossed the attention of thinkers in the east and in the west for thousands of years, and this uniformity of interest is in itself of importance. the next developments which will carry the race forward along the path of its unfolding consciousness must surely lie in the direction of synthesis. the growth of human knowledge must be brought about by the fusion of the eastern and the western techniques of mental training. this has already proceeded apace and thinkers in both hemispheres are realizing that this fusion is leading towards some most significant realization. edward carpenter says that "we seem to

ly 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 utilize their instincts and intell

s of men, and for the coming forth of all the world saviours the buddha, zoroaster, shri krishna, the christ, and others. thus the east has manifested forth, as the result of its particular technique, all the great individuals, who have sounded the note for their particular age, given the needed teaching for the unfoldment in the minds of men of the god-idea, and so led humanity forward along the path of spiritual perception. the exoteric result of their lives is to be seen in the great organized religions. in the training of the highly developed individuals, however, the masses throughout asia have been neglected, and the system, consequently (from the angle of racial development, leaves much to be desired. the defects of the system are the development of visionary and impractical tendenc

o meditation for the man who eats too little or for the man who eats too much, or for him whose habit it is to sleep too much or too little. but for him who is regulated in food, in work; regulated also in sleep and in waking, meditation becomes the destroyer of all suffering."11(46) meditation can be regarded rightly as part of the natural process which thus far has carried man forward along the path of evolution from a stage but little removed from the animal to his present position of mental attainment, scientific achievement and divine unrest. steadily his centre of consciousness has shifted, and steadily his attention has been focussed on an ever widening range of contacts. man has already passed from the purely animal and physical state of being into that of an intensely emotional an

real master, claiming our- 41- from intellect to intuition copyright 1998 lucis trust attention and subsequent obedience, is the master in the heart, the soul, the indwelling christ. this master first makes his presence felt through the "still small voice" of conscience, prompting us to higher and more unselfish living, and sounding a quick note of warning when there is deviation from the strict path of rectitude. later this comes to be known as the voice of the silence, that word that comes from the "word incarnate" which is ourselves. each of us is a word made flesh. later still, we call it the awakened intuition. the student of meditation learns to distinguish accurately between these three. this requirement, therefore, calls for that implicit obedience which the aspirant renders promp

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

g aspect, and is that attractive factor in every form in the universe, in the planet, in the kingdoms of nature and in man (who sums up in himself all the aspects) which brings the form into being, which enables it to develop and grow so as to house- 22- a treatise on white magic copyright 1998 lucis trust more adequately the indwelling life, and which drives all god's creatures forward along the path of evolution, through one kingdom after another, towards an eventual goal and a glorious consummation. b. the soul is the force of evolution itself and this was in the mind of st. paul when he spoke of the "christ in you, the hope of glory" 3. this soul manifests differently in the various kingdoms of nature, but its function is ever the same, whether we are dealing with an atom of substance

in a position to comprehend in what way a soul can "scatter its forces" on the higher planes. what is the criterion whereby a man may know which out of several lines of activity is the right line to take? is there, in other words, a revealing something which will enable a man unerringly to choose the right action and go the right way? the question has no reference to a choice existing between the path of spiritual endeavour and the way of the man of the world. it refers to right action when faced with a choice. there is no question but that a man is faced, in his progress, with increasingly subtle distinctions. the crude discrimination between right and wrong which occupies the child soul is succeeded by the finer distinctions of right, or of more right, of high, or higher, and the moral o

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

will permit of their fulfilling their destiny. the time is not yet, and the work of elimination and adjustment must be slow and tedious. the overcoming of the hindrances certain paramount realisations must precede this work of removing hindrances, and they might be enumerated as follows: a. a realisation that in obedience to the next duty and adherence to the highest known form of truth lies the path of further revelation. b. a realisation that dispassion is the great thing to cultivate, and that a willingness to undergo joyously any amount of temporary inconvenience, pain or agony, must be developed, having in view the future glory which will blot out the clouds of the passing hour. c. a realisation that synthesis is the method whereby comprehension is attained, and that, by blending the

ower man can be brought into line with the eternal plan. thus, again, we have a relation established between a positive and a negative vibration, and the study of these relations carries much information to the student, and is part of the teaching given in preparation for the first initiation. a list of these related situations might here be given showing them in their progressive relation on the path of evolution. 1. the relation between male and female physical bodies, called by man, the sex relation, and- 52- a treatise on white magic copyright 1998 lucis trust deemed of such paramount importance at this time. in the vale of illusion, the symbol oft engrosses attention and that which it represents is forgotten. in the solving of this relationship will come racial initiation, and it is w

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

said the black magician is rare, indeed, and that is verily true, because the creative thinker, with power to use the sustained will, is also rare. let me illustrate. there is need for clear thinking on these matters, for as we study the psychology of the microcosm and arrive at an understanding of his ray impulses and energies we shall need to see clearly the way we go so that we shall tread the path of selflessness, leading to group awareness, and not the path of individualism, leading eventually and inevitably (as the mind aspect becomes organised) to the left hand path of black magic. those strong souls who consciously and knowingly enter into the realms of spiritual force and take thence that which they need and that which they choose, must work with intelligence, so that there may be

o strong and vital that a powerful and material expression eventuates. 2. a subsequent and painful differentiation of the consciousness into a realised duality. in this condition, the man is distinctly aware of what is termed his essential duality; he knows he is spirit-matter, is form-life, and is the soul in manifestation. during this stage, which covers many lives and carries the man along the path of probation and discipleship as far as the third initiation, the centre of gravity (if i may so express it) shifts steadily out of the form side and centres itself more and more in that of the soul. there is a growing consciousness that there is a reality which embraces, and at the same time extinguishes, duality. remember that the entire story of evolution is the story of consciousness, and

ly a septenary aggregation of energies, each energy producing differing effects and appearances. this discovery he makes by finding that his own soul is tinctured by one of the seven ray qualities, that he is identified with his ray purpose whatever it may be and is expressing a particular type of divine energy. c. from this point he proceeds to a recognition of the entire septenate, and upon the path of initiation he gains a glimpse of a unity, hitherto unrealised, nor even sensed. thus from a consciousness of himself, man arrives at an awareness of the interrelation between the seven basic energies or rays; and from that he proceeds to a realisation of the triple deity, until at the final initiation (the fifth) he finds himself consciously at-one with the unified divine intent lying behi

finds himself consciously at-one with the unified divine intent lying behind all appearances and all qualities. it might be added that initiations, higher than the fifth, reveal a purpose wider and deeper than that which is working out within our solar system. the purpose of our manifested logos is but a part of a greater intent. it might also be noted that in the fourth kingdom of nature, on the path of evolution and of probation, a man arrives at a knowledge of his individual soul, and glimpses the quality and purpose of that soul. on the path of discipleship and of initiation, he glimpses the quality and purpose of his planetary life, and discovers himself as a part of a ray life, which is appearing through the form of a planet and is embodying an aspect of the divine purpose and energy

uality and self-awareness, the consciousness of the group, then we have identification with a ray-group, and there appears the disciple, the initiate and the master. when the soul adds to sentiency, quality, self-awareness and group consciousness, a consciousness of divine synthetic purpose (called by us the plan, then we have that state of being and knowledge which is distinctive of all upon the path of initiation, and includes those graded lives, from the more advanced disciple up to the planetary logos himself. but forget not that when we make these distinctions it is nevertheless one soul that is functioning, acting through vehicles of varying capacities, of differentiated refinements and of greater and lesser limitations, in just the same sense as a man is one identity, working someti

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

one age becomes the myth of the next, but its significance and its reality remain untouched, and require only re-interpretation in the present- 6- from bethlehem to calvary copyright 1998 lucis trust we are free to choose and to reject; but let us see to it that we choose with eyes opened by that sagacity and wisdom which are the hallmark of those who have penetrated a considerable way along the path of return. there is life and truth and vitality in the gospel story yet to be re-applied by us. there is dynamic and divinity in the message of jesus. christianity is, for us today, a culminating religion. it is the greatest of the later divine revelations. much of it, since its inception two thousand years ago, has come to be regarded as myth, and the clear outlines of the story have dimmed

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 of light, and the life of christ will flower forth in the human kingdom. personality then fades out, dimmed by the glory of the soul, which, like the rising sun, disperses the darkness, reveals the life-situation, and irradiates the lower nature. it leads to group activity, and self, as we usually understand it, disappears. this is already happening. the final result of the work of the christ

undergone can the final death be met and endured."20 5. the resurrection and ascension, the final triumph which enables the initiate to sing and to know the meaning of the words "oh death, where is thy sting? oh grave, where is thy victory?"21 such are the five great dramatic events of the mysteries. such are the initiations through which all men must some day pass. humanity stands today upon the path of probation. the way of purification is being trodden by the masses, and we are in process of purging ourselves from evil and materialism. when this process is completed, many will find themselves ready to make preparation for the first of the initiations, and to undergo the new birth. the disciples of the world are preparing for the second initiation, the baptism, and for this must come a p

a result of this perception. there are signs that this is already happening, that the destruction going on around us and the tearing down of the ancient institutions political, religious and social are only preparatory to this undertaking. we are on our way to "that which is within" and many voices are today proclaiming this- 19- from bethlehem to calvary copyright 1998 lucis trust we are on that path of transition (can we call it the path of discipleship) which will lead us into a new dimension, into the interior world of true fact and right energy. it is a world in which only the spiritual body can function and only the eye of spirit can see. it cannot be perceived by those whose inner perception is unawakened and whose intuition sleeps. when the spiritual body begins to be organised and

nfoldments from the standpoint of the individual, and study those episodes related in the gospel story which vitally concern the individual human being who, approaching the end of the long and weary way of evolution, is ready to re-enact the same drama in his own experience. to him there comes the opportunity to pass from the stage of the new birth to that of the final resurrection, via the steep path of mount golgotha. in his innermost nature he must learn to understand the words of christ "ye must be born again,"2 and to express the death unto life which is the outstanding message of st. paul.3 each of us must sooner or later prove this for himself, because "living religious experience is the only legitimate way to the comprehension of dogmas."4 only by following the example of those who

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

s it expresses itself in the three subhuman kingdoms, we need not concern ourselves. we shall deal entirely with the following three points: 1. with the strictly human consciousness as it begins with the process of individualisation and consummates in the dominant personality. 2. with the egoic consciousness, which is that of the solar angel as it begins with the preparation for initiation on the path of discipleship and consummates in the perfected master. 3. with the monadic realisation. this is a phrase that means absolutely nothing to us, for it concerns the consciousness of the planetary logos. this begins to be realised at the third initiation, dominating the soul and working out through the personality. man, the average human being, is a sum total of separative tendencies, of uncont

ing this about- 9- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 4. re-orient the lower individual self so that the realm of its desires and the satisfaction of personality achievement will eventually be relegated to their rightful place. 5. galvanise the self-assertive man into that realisation of new achievements which will direct his steps on to the path of discipleship and eventually on to the path of initiation. 6. substitute for past, necessarily self-interested and personal ambition, the needs of the group and the goal of world service. is not the above sufficiently practical? initiation carried to its consummation, as far as humanity is concerned, produces the liberated master of the wisdom, free from the limitations of the individual, g

isation, the soul arrives at a true self-consciousness and awareness in the three worlds of its experience. the actor in the drama of life masters his part. through the process of initiation, the soul becomes aware of the essential nature of divinity. participation in full consciousness with the group and the absorption of the personal and individual into the whole, characterise this stage on the path of evolution. finally comes that mysterious process wherein the soul becomes so absorbed into that supreme reality and synthesis through identification that even the consciousness of the group fades out (except when deliberately recovered in the work of service. naught is then known save deity, no separation of any part, no lesser syntheses, and no divisions or differentiations. during these

deep-seated, though oft unrecognised, interplay and cultivated intercourse, which produces the at-one-ment between the soul and its mechanism, man in the three worlds. from the angle of these three ray influences, we have (in the life of the aspirant) a recapitulation of the triple process which we could call the "processes of unfoldment of the lemurian, atlantean, and aryan consciousness" on the path of probation, the ray of the physical body must become subordinated to the potencies emanating from those soul rays which stream forth from the outer tier of petals in the egoic lotus (see a treatise on cosmic fire) these are the- 13- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust knowledge petals. on the path of discipleship, the astral body is bro

ays which stream forth from the outer tier of petals in the egoic lotus (see a treatise on cosmic fire) these are the- 13- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust knowledge petals. on the path of discipleship, the astral body is brought into subjection by the ray of the soul as it pours through the second tier of petals, the love petals. upon the path of initiation, until the third initiation, the ray of the mental body is subdued by the force of the petals of sacrifice, found in the third tier of petals. thus the three aspects of the personality are brought into subjection by the energy emanating from the nine petals of the egoic lotus. after the third initiation, the whole personality, composed of the three aspects, becomes sensitive to

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

s everywhere after requesting permission from those who received them. one is the need to bring to the attention of the general public the fact that the hierarchy exists, that its members are interested in human progress and that there is a definitely planned system of training offered by them which can lead a man out of the human kingdom into the kingdom of god; that this moving forward upon the path of evolution out of the fourth kingdom into the fifth can be brought about consciously, scientifically and with the full consent and cooperation of the aspirant. the day has now come when belief can (and does) give place to knowledge a knowledge gained through the acceptance of a hypothesis in the first place, a conviction that this hypothesis is backed by adequate testimony and planned exper

he kingdom of god. much in this book is new. much is very old, tried and proved. none of the people chosen for instruction and for inclusion in the ashram of the master are saints or perfect. all are, however, true aspirants and will go on to the very end in spite of pain and sorrow, discipline, success, failure, joy and a spiritual recognition of almost unattainable goals. some have been on this path of accepted discipleship (technically understood) for many lives. some are venturing for the first time consciously and with deliberate effort to tread the way to god. all are mystics, learning to be occultists. all are normal people, living useful, modern lives in many different countries in the world. some are orthodox protestant christians by profession; others are roman catholics; still o

nd 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 life is found to lie in the fact that the ray of his soul and the ray of his integrated personality are posed against each other. at- 4- discipleship in the new age- volume i copyright 1998 lucis trust th

ication persist? many such questions arise and time alone will give the answer. if there is persistence in effort, if there is the loyal link of love, if there is adherence to the group ideal and if there is mutual forbearance and understanding and patience, it may be possible that this group can be welded into a unit which will indeed be a living atom in the hierarchical body. you are all on the path of discipleship at some stage or another; in this lies opportunity. this is a body (small indeed) of disciples who through devotion to truth, through their attempt to do their duty, and their mutual karmic relation both to each other and to me have been chosen (in spite of limitations and faulty development) to work together towards the specific end of forming a nucleus of spiritual power and

where the ashram is concerned leads to greater facility in understanding and to reciprocal interplay. it is wise to remember, however, that the astral potency is far more strongly felt on the physical plane than elsewhere and hence the major emphasis laid upon emotional-desire control in all treatises on discipleship or on preparation for that state. it is not easy for the average beginner on the path of discipleship to grasp this or to see the necessity for the rules and suggestions made. for some people to conform to rule and discipline is not easy unless it is entirely self-initiated. the suggestions which i make to you, my brothers, are only suggestions but it is surely the part of wisdom to follow them as long as you have voluntarily put yourselves under my tuition. your working under

ALICE A BAILEY13 PROBLEMS OF HUMANITY

earance is the guarantee that a new and fuller unlimited spiritual life is now possible? will they remind the people that christ himself said that it is not possible to put new wine into old bottles? will the potentates of the churches and the proud ecclesiastics relinquish publicly their wrong and material aims, their money and their palaces and "sell all that they have" and follow christ on the path of service? or will they like the rich young man in the gospel story turn sadly away? will they spend the available money in alleviating pain as christ did, teaching the children the things of the kingdom of god as christ did, and setting an example of simple faith, confident joy and assured knowledge of god as christ did? can churchmen of all faiths in both hemispheres- 79- problems of human

y will accept the same truths, not as theological concepts but as essential to spiritual living; they will stand together on the same platform of brotherhood and of human relations; they will recognize divine sonship and will seek unitedly to cooperate with the divine plan, as it is revealed to them by the spiritual leaders of the race, and as it indicates to them the next step to be taken on the path of approach to god. such a world religion is no idle dream but something which is definitely forming today. a second emerging guide to the spiritual life is the hope of revelation. never before has man's need been greater and never has the surety of revelation been more certain; never has the spirit of- 81- problems of humanity copyright 1998 lucis trust man been more invocative of divine aid

in. god, greater than the created whole, yet god present also in the part; god transcendent guarantees the plan for our world and is the purpose, conditioning all lives from the minutest atom, up through all the kingdoms of nature to man. 2. the fact of immortality and eternal persistence the spirit in man is undying; it forever endures, progressing from point to point and stage to stage upon the path of evolution, unfolding steadily and sequentially the divine attributes and aspects. this truth involves necessarily the recognition of two great natural laws: the law of rebirth and the law of cause and effect. the churches in the west have refused officially to- 82- problems of humanity copyright 1998 lucis trust recognize the law of rebirth and have thereby wandered into a theological impa

e energy and is still a theory and a hope. the buddha came embodying in himself the divine quality of wisdom; he was the manifestation of light, and the teacher of the way of enlightenment. he demonstrated in himself the processes of illumination and became "the illumined one. light, wisdom, reason, as divine yet human attributes, were focussed in the buddha. he challenged the people to tread the path of illumination of which wisdom, mental perception and the intuition are aspects. then came the next great teacher, the christ. he embodied in himself a still greater divine principle greater than the mind, that of love; yet at the same time, he embraced within himself all that the buddha had of light. christ was the expression of both light and love. christ also brought to human attention th

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

t bearer from on high. his four noble truths exposed the causes of human trouble and pointed to the cure. he taught: cease to identify yourselves with material things or with your desires; gain a proper sense of value; cease- 9- the reappearance of the christ copyright 1998 lucis trust regarding possessions and earthly existence as of major importance; follow the noble eightfold path which is the path of right relations right relations to god, and right relations to your fellowmen and thus be happy. the steps on this path are: right values. right aspiration. right speech. right conduct. right modes of living. right effort. right thinking. right rapture or happiness. this message is uniquely needed today in a world in which most of these right steps to happiness have been consistently ignor

ready made and clear. let recognition be the aim. chapter four the work of the christ today and in the future we have seen that the doctrine of great appearances and of the coming of avatars or world teachers or saviours underlies all the world religions. through them, the continuity of revelation is implemented and humanity is enabled, each successive age, to take its next step forward along the path of evolution closer to god and that divine centre in which the will of the one "in whom we live and move and have our being (as st. paul expressed it in acts xvii.28) is focussed, understood and directed. we have touched upon the mission of two of these avatars the buddha, the messenger of light for the east, and the christ, the messenger of love for the west and their work for the entire wor

emotional-feeling nature, and have attained mental understanding and finally enlightenment. the problem of the hierarchy has been (and still is) how much exact truth humanity can comprehend, and to what extent absolute truth can be presented to their awakening minds; they have to decide which aspect of universal truth will enable man to emerge out of his difficulties and thus move forward on the path of return to god; they have to know, therefore, at what point on the ladder of evolution humanity stands at any given period. this in itself presents a field of research to them. the method hitherto followed has been to decide what is the major factor lacking in man's perception of reality (at any given time, and what recognised divine truth has in it the seeds of a living activity for a huma

a great objective, only to be reached as the result of struggle and difficulty. he pointed to a goal toward which men must make their way, no matter what the obstacles; these obstacles he portrayed in the twelve labours of hercules which were dramas and not factual occurrences. he thus pictured for those who had eyes to see and hearts to understand the nature of the problem to be solved upon the path of return to god; he depicted the prodigal son's journey back to the father's house, and the tests and trials which all disciples, aspirants and initiates have to face and which all those who today compose the spiritual hierarchy have already faced. when this statement is considered, it must include also the christ who, we are told "was in all points tempted like as we are (heb. iv.15, but al

, is largely conditioned by the mental principle for "as a man thinketh in his heart, so is he" these few brief words need most careful consideration. 10. under the law of rebirth, man slowly develops mind, then mind begins to control the feeling, emotional nature, and finally reveals the soul and its nature and environment to man. 11. at that point in his development, the man begins to tread the path of return, and orients himself gradually (after many lives) to the kingdom of god. 12. when through a developed mentality, wisdom, practical service and understanding a man has learnt to ask nothing for the separated self, he then renounces desire for life in the three- 64- the reappearance of the christ copyright 1998 lucis trust worlds and is freed from the law of rebirth. 13. he is now gro

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

given time. i have given you france somewhat in detail so that you can appreciate the extent of the influences which determine any nation and make it for the first time what it is. the combination of piscean power in the piscean age, plus a potent leo nature, enabled france at one time to express quite phenomenally its innate subjective tendency to save the world (for france is essentially on the path of a world saviour; this was aided by the brilliant clear vision of the fifth and third rays with their intellectual bias, plus the opportunity offered by saturn, ruling paris- 40- the destiny of the nations copyright 1998 lucis trust this enabled france to stage the great french revolution and strike one of the major blows for the release of humanity from bondage. this has twice occurred dur

but france is as yet predominantly governed by personality and by the selfish aspects of the leo influences. france, as yet, matters to herself more than humanity matters and the question is: can she achieve the terrific task of decentralising herself, of sacrificing herself for the common good and of relinquishing her dreams for france in the vision of the whole and so tread again more fully the path of a world saviour? there are as yet no signs of this; when the time to make peace treaties arrives, it will become clearer which way france will go and whether she will work for peace and security of the whole in love and with wisdom, or for france with intellectual brilliance and selfishness. let us briefly look at one or two other countries, so enabling students to make comparisons and und

isces, the world saviour, can do much to release the piscean personality of germany. here lies the crux of the world problem. great britain, with her soul ray ruled by gemini (which understands both the soul nature and the personality nature, can do much to help. i cannot elaborate on this further beyond pointing out that both for nations and individuals the first great crisis in scorpio upon the path of discipleship is determining in its effect upon the future. in considering great britain, we note first that the ruling sign is gemini from the standpoint of the soul of the people, and that taurus governs the material outer form of the nation; it is this factor that has led her people to appear before the world under the symbol of john bull, expressive of the british personality. it has be

ime that it is needless for us to anticipate its waning influence. that planetary centre which is humanity itself still needs the intensified application of these forces so as to stimulate even the "lowest of the sons of men" ray iv this ray, as you know, begins to come into incarnation early in the next century and in collaboration with the developing saturnian influence will lead many on to the path of discipleship. when the peculiar energy to which we give the somewhat unsatisfactory name of "harmony through conflict" and the forces of that planet which stage opportunity for the aspirant are working in combination and an ordained synthesis, we can then look for a very rapid adjustment in human affairs, particularly in connection with the path. this fourth ray is, in the last analysis, t

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ople know, but their definition includes the idea of a huge elemental form which bars the way to the sacred portal, or the idea of a fabricated form, constructed sometimes by the disciple's master to test his sincerity. some regard it as the- 14- glamour: a world problem copyright 1998 lucis trust sum total of a man's faults, his evil nature, which hinders his being recognised as fit to tread the path of holiness. none of these definitions, however, give a true idea of the reality. i would point out here that (generally speaking) these four expressions are four aspects of a universal condition that is the result of the activity in time and space of the human mind. the activity of minds! ponder on this phrase for it gives you a clue to the truth. the problem of illusion lies in the fact tha

ion astrally always- 17- glamour: a world problem copyright 1998 lucis trust 3. maya is vital in character and is a quality of force. it is essentially the energy of the human being as it swings into activity through the subjective influence of the mental illusion or astral glamour or of both in combination. 4. the dweller on the threshold, always present, swings however into activity only on the path of discipleship, when the aspirant becomes occultly aware of himself, of the conditions induced within him as a result of his interior illusion, his astral glamour and the maya surrounding his entire life. being now an integrated personality (and no one is a disciple, my brother, unless he is mental as well as emotional, which is a point the devotee oft forgets) these three conditions (with t

with which the hierarchy today has to concern itself; it is also one of the first factors which a master has to consider in connection with any aspirant and disciple. glamour, as we have seen, is of more ancient standing and of earlier emergence than is illusion. it has little in it of the mental quality and is the major factor controlling the majority. the objective of all training given on the path of discipleship and up to the third initiation is to induce that clear thinking which will render the disciple free from illusion and give to him that emotional stability and poise which gives no room for the entrance of any of the world glamour. this freedom becomes possible when there is in the aspirant no personal glamour, and no- 21- glamour: a world problem copyright 1998 lucis trust del

o guide your group and analogous groups in the way of right activity. secondly, i wish to recapitulate somewhat those things which i have already stated so as to enrich your understanding of the various phases of the world glamour. this world glamour, the analytical mind has to differentiate into distinctive phases, calling them illusion, glamour, maya and that synthetic thoughtform, found on the path of discipleship, which is called by some schools of esotericism the dweller on the threshold. as you will see from this, my brothers, we have set ourselves a large theme, which must be very carefully handled. my task is a difficult one, because i write for those who are still held by the varying aspects of glamour, and usually by the secondary glamour and maya. illusion does not yet fully pla

olution of the problem of glamour are: intuition. illumination. inspiration. the angel of the presence. the aspects of glamour see table i would call your attention to the fact that the whole problem concerns itself with the use or misuse of force or energy, and that much will clear up in your minds if you will realise three things: 1. that average man, in everyday life, and the aspirant upon the path of probation or purification, works with the forces of life on the three planes of human endeavour, plus the principle of life itself. 2. that the disciple begins to discriminate between the forces and energy. upon the path of discipleship he begins to work with soul-energy. this eventually dominates the forces. 3. that the initiate works, upon the path of initiation, with energy and learns t

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ions attempt to make a telepathic contact when one party is under emotional strain and therefore not responsive, or one party is intensively occupied with some mental problem and is encased in a wall of thoughtforms and therefore impervious to impressions. you can see, therefore, how a cultivation of detachment is a necessary qualification for success in telepathic work. all who seek to tread the path of discipleship are endeavouring to live in the head centre, and through meditation to bring in the power of the soul. the problem which you face, as disciples learning telepathic sensitivity, is founded on two things: a. upon which of your three bodies is the most active; thereby is indicated where you live subjectively most of the time- 7- telepathy and the etheric vehicle copyright 1998 lu

t will also produce that telepathic interplay which is so much to be desired and which is so constructively- 11- telepathy and the etheric vehicle copyright 1998 lucis trust useful to the spiritual hierarchy provided it is established within a group of pledged disciples, dedicated to the service of humanity. they can then be trusted*(1) 3. intuitional telepathy is one of the developments upon the path of discipleship. it is one of the fruits of true meditation. the area involved is the head and throat, and the three centres which will be rendered active in the process are the head centre, which is receptive to impression from higher sources, and the ajna centre which is the recipient of the idealistic intuitional impressions; this ajna centre can then "broadcast" that which is received and

in the different kingdoms of nature, has mastered much of the evolutionary development of the exoteric response apparatus. with all this we shall not attempt to deal; it is correct as far as it goes. we shall confine ourselves to a consideration of the contacts and impacts which confront the disciples and initiates of the world today, as they work in the hierarchy and through an ashram, and whose path of advance is as a shining light which shineth ever more until full enlightenment has been- 36- telepathy and the etheric vehicle copyright 1998 lucis trust achieved. x. sequential revelation of relationships i would like to refer you back to page 52 where i outlined this extra-ordinary science which is inherently in itself the evidence of evolution, of the essential dualism in manifestation

desires. all of us, therefore, carry around with us a subjective mechanism which is a true and perfect picture of our peculiar point in evolution. it is the aura which a master watches, and this is a factor of major importance in the life of the disciple. the light of the soul within the aura and the condition of the various aspects of the aura indicate whether or not the disciple is nearing the path of discipleship. as the emotional reactions lessen, and as the mental apparatus clarifies, the progress of the aspirant can be exactly noted. i would have you distinguish carefully between the astral and the mental bodies and that which they emanate. the bodies (so called) are substantial in nature; the aura is essentially radiatory and extends from each substantial vehicle in every direction

ve the radiation of the soul is substituted in place of the hitherto present emotional activity of the aspirant; this emanation is, in reality, a radiation from the love petals of the egoic lotus. the moment an aspirant begins to work consciously at his own unfoldment and to consider and deal with the aura with which he is equipped, he then passes through three stages during his progress upon the path of return. these are: 1. the stage wherein he discovers the potency and the quality of his astral aura. owing to the fact that this is (in this second solar system) the quality of love and its distortion into the astral nature, the development of emotional sensitivity is peculiarly and almost unnaturally strong. it is stronger than the mental body and its mental direction. 2. the stage wherei

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

and subjective worlds- 3- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. three basic statements. the statement is frequently made that astrology is an exact science but that is far from correct in spite of the many mathematical computations. astrology is based, curiously enough, upon illusion for, as well you know, the zodiac is naught but the imaginary path of the sun through the heavens, and this as it appears from the standpoint of our totally insignificant planet. the sun is not, as stated, in any sign of the zodiac. it simply appears to be so as it passes between our little sphere, the earth, and the constellations at any particular time or season. in ancient days it was believed that the earth was the centre of the solar system and that aro

move. i will not travel up and down the land nor turn in space. but onward i will move" there is another revolutionary idea which the esoteric science of astrology brings to its modern and exoteric aspect: in the greater cycle of man's many incarnations, he as is well recognised passes through the zodiacal circle from pisces to aries, thus retrograding through the signs as he follows the sweep or path of the sun's retrogression. this phrase has always disturbed me, but the apparent retrogression, based upon the precession of the equinoxes, is all an integral part of the great illusion. the moment a man begins to emerge out of that illusion and is no longer subject to the glamour and to the effect of the world maya, that moment the motion of the great wheel of life is reversed and he then b

, is today aware. it might be useful here to comment in a wide and general way, and with many necessary reservations, upon the broad sweep of some of these responses: 1. undeveloped humanity is primarily conditioned in its life and circumstances by the influence of the lesser zodiac and thus by the position of the planets in the twelve houses. 2. average intelligent humanity and those nearing the path of discipleship and upon the probationary path respond consciously to a. the planets, affecting their personalities. b. the sun sign, as indicating life trends which are already established and which constitute the line of least resistance. c. the rising sign in a small measure. this indicates the life goal for that particular life cycle or else over a period of seven lives. the last two cons

ven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. the great aries bear. sun, veiling vulcan. second creative hierarchy libra (the 11th) unknown the cardinal cross gemini 3. pleiades. mercury. fourth creative hierarchy sagittarius (the 9th) unknown the mutable cross all the above energies are called into play as far as man is concerned during the major initiations and upon the path of initiation. ii. magnetic energy. s olar fire 4. the 7 solar taurus systems. m ars. third creative hierarchy scorpio (the 10th) unknown the fixed cross all the above energy is called into play as far as man is concerned whilst he is in training as a disciple and upon path of discipleship. note: it is not revealed through which signs of the zodiac the first or twelfth creative hierarchy pour

n-sacred planets. these, as you know, are five in number: the sun (veiling a planet) the moon (veiling a planet) the earth itself mars pluto man speaking symbolically is the "five-pointed star and, at the fiery points, the forces of the man pour out and upon each fiery point appears a centre of reception" this is of course pictorially expressed, but the meaning is clear. however, as man nears the path of discipleship the influence of the sacred planets becomes increasingly effective, until after the final and fifth initiation the non-sacred planets have no effect, though the initiate wields their energies potently as they pour into and through his vehicles of reception, of response and of expression, for all three activities and purposes must be noted. the energies of the twelve constellat

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

at there is a great and divine plan. i found that this universe of ours is not a "fortuitous concurrence of atoms" but that it is the working out of a great design or pattern which will be all to the glory of god. i found that race after race of human beings had appeared and disappeared upon our planet and that each civilisation and culture had seen humanity step forward a little further upon the path of return to god. i discovered, for the second thing, that there are those who are responsible for the working out of that plan and who, step by step and stage by stage, have led mankind on down the centuries. i made the amazing discovery, amazing- 79- the unfinished autobiography copyright 1998 lucis trust to me because i knew so little, that the teaching about this path or this plan was uni

still a spiritually oriented human being requiring training and discipline. this idea of status and position has been the curse of the t.s. and many occult groups. often have i said to the school secretaries that the fact that they have seniority in the a.s. need be no indication of spiritual development and that they may have in their group of students a beginner who is way ahead of them on the path of discipleship. why people should think that an emotional, strong feeling, sentient, perceptive person is less important than the mental type is another thing that has bewildered me. nobody can exist without their heart or their head and the true occult student is a combination of both. no arcane school member is permitted, by the heads of the t.s. to belong to the e.s. without relinquishing

- 120- the unfinished autobiography copyright 1998 lucis trust the soul. it concerns the living, spiritual, vital principle found in every form. it establishes a unity both in time and space. it motivates and implements the plan from the angle of the aspirant and is the science of the path, and it instructs man in the techniques of the coming superman and thus enables him to set his feet upon the path of the higher evolution. the curriculum of the school was gradually unfolded. we kept the work, and still keep it, fluid in an effort to meet the changing needs and we were gradually acquiring a staff of trained men to superintend the work. fifteen years ago (in 1928) we moved to our present headquarters and today both the 31st and the 32nd floors constitute the headquarters of the arcane sch

heory, promulgated by the e.s. that it is dangerous to follow two lines of meditation at once, has not only amused me but has always proven wrong. for one thing, the same quality and vibration runs through the two approaches and, for another, the meditation work assigned in the e.s. is so elementary that it has little if any effect on the centres. it is, however, exceedingly good for those on the path of probation- 122- the unfinished autobiography copyright 1998 lucis trust the arcane school was, therefore, growing quite steadily but was still relatively small. we had moved from one location to another according to the vicissitudes of renting in new york city and it was in april 1928 that we first moved into our present headquarters at 11 west 42nd street. we were among the first to move

tendencies of the personality established through many incarnations and the emerging purpose and will of the soul. when, however, one comes to a consideration of the astrological implications to astronomical happenings the story is very different. people hear the statement made that we are now transitting into the sign aquarius which means that from the angle of the zodiac, which is the imaginary path of the sun in the heavens, the sun appears to be going through the constellation aquarius. this is an astronomical fact at this time and has nothing to do with astrology. the influence, however, of the sign through which the sun may be passing at any particular world period is irrefutable and i can prove it to you here and now. prior to the jewish dispensation when moses was leading the child

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

the major problem of the man who is highly developed but not yet spiritually inclined is that of desire. what are his goals? to what are his aims directed? what is the nature of his realised ambitions? to what does he aspire? according to the nature of the forces and the energies which his thought life brings to bear upon the solar plexus centre, so will be his decision to move forward along the path of light, to remain statically self-centred, or to take the lower way which leads to the blotting out of the soul light. as we have seen, the petals of the solar plexus centre are reaching upwards towards the heart centre. this, in reality, means that emotional energy, desire and ambition (in the race of men as a whole) are striving upwards towards the higher way. it should be noted here that

ds to the blotting out of the soul light. as we have seen, the petals of the solar plexus centre are reaching upwards towards the heart centre. this, in reality, means that emotional energy, desire and ambition (in the race of men as a whole) are striving upwards towards the higher way. it should be noted here that the transference of solar plexus energy per se is the task of all aspirants to the path of discipleship at this particular time, plus the gradual awakening of the heart centre. the first members of the human family to become group conscious are naturally the aspirants and the disciples, and these set the pace for the rest of humanity. this they achieve through the pressure of life itself and of circumstances, and not by the following of set rules or specific meditations. later

er, the sutratma or life thread, and the creative thread. this threefold thread within the spinal column is therefore composed of three threads of energy which have channeled for themselves in the substance of the interior of the column a "threefold way of approach and of withdrawal" these are called in the hindu terminology: the ida, the pingala and the sushumna paths, and they together form the path of life for the individual man and are awakened into activity sequentially and according to ray type and the point of evolution. the sushumna path is not used correctly and safely until the antahkarana has been built and the monad and personality are thereby related, even if it is only by the most tenuous thread. then the monad, the father, the will aspect, can reach the personality in a dire

most tenuous thread. then the monad, the father, the will aspect, can reach the personality in a direct manner, and can arouse the basic centre, and with it blend, unify and raise the three fires- 111- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 7. one of these paths is the one along which the energy which feeds matter is poured. another is related to the path of consciousness and of sensitive psychic unfoldment. the third is the path of pure spirit. thus in every living form the work of the father, of the mother and of the son is carried on. life-consciousness-form and life-quality-appearance are blended, and the response apparatus of the divine man is perfected, enabling him to contact and recognise the major divine aspects in the kingdoms in nat

ected, enabling him to contact and recognise the major divine aspects in the kingdoms in nature, in the planet and in the solar system eventually. be not betrayed into placing these interlaced spheres of living energy on the right or the left of the spinal cord. constantly a movement, an interplay and a reversal is going on. i can but portray the nature of a symbol which will indicate the special path of the three energies of the divine trinity. i indicate not a fact in location or place, for it is this materialising and localising of the main concept which has produced so much danger. the initiate-student seeks to grasp the relation of the three basic energies, the three paths of living fire, their relation and inter-relation and their sequential polarisation. he seeks not to narrow the t

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

tters, so-called. all activity which drives the human being forward towards some form of development physical, emotional, mental, intuitional, social if it is in advance of his present state is essentially spiritual in nature and is indicative of the livingness of the inner divine entity. the spirit of man is undying; it forever endures, progressing from point to point and stage to stage upon the path of evolution, unfolding steadily and sequentially the divine attributes and aspects. the three points of our general theme are: 1. the technique of the education of the future. 2. the science of the antahkarana. this deals with the mode of bridging the gap which exists in- 7- education in the new age copyright 1998 lucis trust man's consciousness between the world of ordinary human experience

y 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 taught, so that they can understand themselves and work intelligently. 5. the attribute of concrete knowledge whereby man is enabled to concretise his concepts and so build thoughtforms whereby he materialises his visions and his dreams and br

thin the environing whole. the sutratma is the direct stream of life, unbroken and immutable, which can be regarded symbolically as a direct stream of living energy flowing from the centre to the periphery, and from the source to the outer expression or the phenomenal appearance. it is the life. it produces the individual process and the evolutionary unfoldment of all forms. it is, therefore, the path of life, which reaches from the monad to the personality, via the soul. this is the thread soul and it is one and indivisible. it conveys the energy of life and finds its final anchor in the centre of the human heart and at some central focal point in all forms of divine expression. naught is and naught remains but life. the consciousness thread (antahkarana) is the result of the union of lif

tratma works from above downward and is the precipitation of life into the outer manifestation. the antahkarana is woven, evolved, and created as the result of this primary creation, and works- 23- education in the new age copyright 1998 lucis trust from below upwards, from the without to the within, from the world of exoteric phenomena into the world of subjective realities and of meaning. this "path of return" by means of which the race is withdrawn from outer emphasis and begins to recognise and register those inner conscious knowledges of that which is not phenomenal, has already (through the evolutionary process) reached a point of development wherein some human beings can follow along this path from the physical consciousness to the emotional, and from the emotional to the mental. th

usness in man. through the means of this thread a man becomes aware of his emotional life in its many forms (note this phraseology, and through it he becomes aware of the world of thought; he learns to think and begins to function consciously on the mental plane, in which the thinkers of the race a steadily increasing number live and move and have their being. increasingly he learns to tread this path of consciousness, and thereby ceases to be identified with the animal outer form and learns to identify himself with the inner qualities and attributes. he lives first the life of dreams, and then the life of thought. then the time comes when this lower aspect of the antahkarana is completed, and the first great conscious unity is consummated. the man is an integrated, conscious, living perso

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

m about themselves they blamed her. the training given to this group was not a part of mrs. bailey's system of training in the arcane school. the arcane school is not a training school for initiation and the goal is not to help the student to get into an ashram or to contact a master. the purpose of the arcane school is, and always has been, to help the student to move forward more quickly on the path of discipleship. it does not deal either with the problems incident to the probationary path nor of the path of initiation. the master djwhal khul has stated that in the new age the field of training for the disciple is in the new group of world servers. the decision to publish the record (or most of it) was an unexpected development to the tibetan but welcomed by him. he said that this act a

the dweller on the threshold. through this process, full consciousness is achieved. the work of this group, and of other groups similarly motivated, is to achieve these undertakings together: together to face the dweller and triumph; together to arrive at understanding; together to stand before the presence because the angel's light reveals "that which the eye has never seen" together to walk the path of revelation; together to serve and together to aid the faltering steps of humanity, the world aspirant; together to stand with your backs to the light because you comprehend the ancient aphorism which states "he who faces the light and stands within its radiance is blinded to the issues of the world of men; he passes on the lighted way to the great centre of absorption. but he who feels the

wer, love and light, carries with it the implications of service and work for humanity. iv. i shall, therefore, endeavour to interpret humanity to you (and to disciples everywhere) so that its present problems and its immediate opportunity may emerge clearly in your minds, and you will be able consequently to work intelligently and understandingly. the science of service needs elucidating and the path of man needs understanding. the attitude of the initiate consciousness to human problems is not identical with that of the ordinary human being. i do not desire to deal with problems already considered by us in the various pamphlets and in my books. it is the new world which we shall start to study, the new opportunities and the new complexities, as well as the new and coming simplifications

for him. in any case, they are not yet ready and there is much preparatory work to be done, much unfolding of awareness and developing of sensitivity before there can be a going forward together as the situation desired demands. the time equation is one of great difficulty to the average disciple. he is either working constantly under a sense of pressure and of haste or he is "strolling along the path of life" feeling that evolution is long and why, therefore, the need to make speed? only a very few work from that point of balance which inhibits the spasmodic rushing activity of the intense devotee or the lazy moving forward of the awakened aspirant. i would ask you to study time in relation to your own souls, having in mind the peculiar opportunities of the present cycle and the outstandi

such, briefly, is the story; i waste no time with elaborations, for there is much i seek to give you in this instruction. i desire to give you the help you need for the coming year which faces you. above all, however, i am endeavouring to make clear to future generations certain basic principles and certain aspects of hierarchical truth which must in the new age govern those who seek to tread the path of discipleship and who are willing to be prepared for initiation. changes in curriculum and in techniques are being made by the hierarchy; the adaptation of old methods to modern needs and to more highly developed men is under way. i write not for you in reality. you have already had more than you have used. i write for the coming disciples and initiates of the next two generations. it is es

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

s on a large scale) is now possible, and the coordination of the personality with the soul and the right use of energy can go forward with renewed understanding and enterprise. ever the race is to the strong, and always the many are called and the few chosen. this is the occult law. we are now in a period of tremendous spiritual potency and of opportunity to all upon the probationary path and the path of discipleship. it is the hour wherein a clarion call goes forth to man to be of good cheer and of goodwill, for deliverance is on the way. but it is also the hour of danger and of menace for the unwary and the unready, for the ambitious, the ignorant, and for those who selfishly seek the way and who refuse to tread the path of service with pure motive. lest this widespread upheaval and cons

ality of every- 13- the externalisation of the hierarchy copyright 1998 lucis trust son of god. a harmlessness that speaks no word that can damage another person, that thinks no thought which could poison or produce misunderstanding, and which does no action which could hurt the least of his brethren this is the main virtue which will enable the esoteric student to tread with safety the difficult path of development. where the emphasis is laid upon service to one's fellowmen and the trend of the life force is outward to the world, then there is freedom from danger and the aspirant can safely meditate and aspire and work. his motive is pure, and he is seeking to decentralise his personality and shift the focus of his attention away from himself to the group. thus the life of the soul can po

se, it has seemed that there are certain things which you would do well to remember, and certain things which you should endeavour to do. the first thing, therefore, of which i would like to remind you is that the hierarchy stands. behind all that is going on today, the same group of spiritual forces and the same elder brothers and masters are to be found as heretofore, guiding humanity along the path of life and bringing- 52- the externalisation of the hierarchy copyright 1998 lucis trust us safely and satisfactorily to our present point of development. the buddha, whose festival we are celebrating, and the christ, who expresses to us the unchanging love of god, are still with us, and the hierarchy stands as a bulwark of strength between us and possible disaster; this centre of spiritual

e major ends or purposes which affect you, for instance, as members of the fourth kingdom in nature are: 1. the direction in which the solar logos is going upon the cosmic path. e soterically. the way towards the central spiritual sun. 2. the plans of the planetary logos upon the systemic path. e soterically. the way towards the heart of the sun. 3. the purpose ahead for the human family upon the path of light. e soterically. the way of the sun. i put this in here only to show you how vague and uncertain are your very highest speculations. be content with your duty and the immediate service which will lead you a step further upon the way to which you are ordained, and this way you can travel rapidly and with eager feet or slowly and with lagging steps. the above enumerated forces are, howe

the love of god and carried the revelation of love to man. the rider is one of our humanity who has reached a predestined goal and who for very love and understanding of man has remained for ages in the secret place of revelation (as it is esoterically called, waiting until his hour comes around again and he can then issue forth to lead his people to triumphant victory. this coming one is on the path of a world saviour just as the more potent lives, the lords of liberation, are on the path of world service. they issue forth via that highest spiritual centre wherein the will of god is held in solution or custody, for gradual release or revelation as humanity can arrive at the needed point of understanding response and receptivity. though they can be reached relatively easily, it must be th

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

, and with group relation. certain words of power which will give him control over the elemental forces of nature. insight into the planetary plans. upon these i need not enlarge, nor need i take up with you here the subject of initiation (discipleship in the new age, volumes i and ii. the first work to be done is the stimulating of aspirants and the preparing of the few earnest ones to tread the path of discipleship. the final point of our theme concerns: v. the basic essential of pure character. this is something more than just being good. it deals with the matter aspect and has relation to the hold or control that the form has over the man. we might express it this way and therefore give its more occult connotation. if one or other of the three lower elementals (the physical, the astral

primary and most elementary of the initial tensions, and is taught upon the probationary path. it leads to the purifying and the re-organising of the entire psychic and emotional life, as the result of its destructive action "if you will only think "if you will only use a little will" and "if you will only remember that you have a mind" we say to the children of the race and to beginners upon the path of conscious return. little by little, then, the focus and the orientation shift out of the astral life and from the emotional level of consciousness into the mental, and consequently into the reflection of the world of purpose, found in the three worlds. when that stage has been somewhat developed, then there follows, upon the path of discipleship and of preparation for initiation, an effort

sp and understand the higher aspects- 20- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust of this mental process, and the will aspect of the egoic life begins to influence the disciple. the "petals of sacrifice" unfold and the sacred sacrificial aspect of life is revealed in its beauty, purity, simplicity and in its revolutionising quality. upon the path of initiation, the monadic will (of which the egoic will is the reflection and the individual self-will is the distortion) is gradually transmitted, via the antahkarana, direct to the man upon the physical plane. this produces the higher correspondence of those qualities so glibly spoken of by the well-trained but dense esotericist transmutation and transformation. the result is the assimilat

ed is unity with the whole, with being in its totality (and this cannot as yet convey much to you. 5. together let the band of brothers onward move out of the fire, into the cold, and toward a newer tension. here, in very brief form, certain basic instructions are given. each of them indicates the new attitudes imposed upon all who have taken initiation. they cannot be interpreted in terms of the path of discipleship or of probation. the ordinary and easily-arrived-at significances mean little to the initiate mind. let me briefly consider them so that clarity of concept, though not of detail, may prevail. a. out of the fire. this is a symbolic way of indicating that the personality life is definitely and finally left behind. it is this phrase which gives the clue to the initiation which is

anifestation through the agency of those human beings who in this solar system arrive at the full expression of the will aspect. then, in the coming consummating manifestation, love will be to the will aspect what intelligence is, in this solar system, to love. rule two in our study of rule one on initiation, we gained (or perhaps fixed more clearly in our minds) three major thoughts: 1. that the path of initiation is one on which we develop the will aspect of divinity. 2. we learn also to use consciousness as a jumping off place for the recognition of a new state of realisation, which is not consciousness at all, as we understand that term. 3. we undergo, prior to each initiation, two major tests that of the burning ground and that of the clear cold light. we closed our discussion with th

ALICE BAILEY THE LABOURS OF HERCULES

f the initiate decanates, rulers and constellations the lawgivers interpretation of the test labor xii the capture of the red cattle of geryon the myth interpretation of the story significant aspect of the sign the second coming of the christ the new group of world servers interpretation of the test the purpose of the study of the hercules myth summary of lessons learned in each zodiacal sign the path of the soul through the zodiac testimony as to the effectiveness of zodiacal energies on earth life the crosses journey through the signs- 4- the labours of hercules the zodiac the presiding one looked forth upon the sons of men, who are the sons of god. he saw their light and where they stood upon the way which leads back to the heart of god. the way sweeps in a circle through the twelve gre

lized unity with the life in which we live and move and have our being, is taking the place of credulity and superstition. the problem of every teacher today is to discover new ways in which to express the old truths, and so present the ancient formulas for spiritual development that they will acquire new and vivid life. in both hemispheres there have been many books written on the subject of the path of discipleship, the path of holiness, and the path of illumination. the restatement of the problems of that universal path and of its inherent difficulties is not warranted unless the application can be modern and practical. it must indicate the inclusiveness of the goal, once those problems have been surmounted, and must avoid the tiresome reiteration of that basic rule of life, which has b

ve, centuries ago, towards the same goal as we do. through a reading of his story, fresh interest may be evoked in the mind of the bewildered aspirant, and such a picture painted of universal sequential development and destiny that he will go forward with fresh courage. we shall trace the story of hercules and endeavor to show how he, in his twelve labors, played the part of the aspirant upon the path of discipleship. on it, he undertook certain tasks, symbolic in nature, and passed through certain episodes and events which portray for all time the nature of the training and attainments which characterize the man who is nearing liberation. he stands for the incarnated, yet not perfected, son [5] of god, who definitely takes the lower nature in hand and willingly subjects it to the discipli

ely takes the lower nature in hand and willingly subjects it to the discipline which will eventually produce the emergence of divinity. out of an erring but sincerely earnest human being, intelligently aware of the work to be accomplished, a world savior is formed. two great and dramatic stories have been held constantly before the eyes of men down the ages. in the twelve labors of hercules, that path of discipleship is depicted, and his experiences preparatory to the great concluding cycle of initiation meet with a ready response from every aspiring man. in the life and work of jesus the christ, that radiant and perfected son of god, who "has entered for us within the veil, leaving us an example that we should follow his steps, we have portrayed the five stages of the path of initiation

son of god, who "has entered for us within the veil, leaving us an example that we should follow his steps, we have portrayed the five stages of the path of initiation, which are the climaxing episodes for which the twelve labors have prepared the disciple. the oracle has spoken, and down the ages the word has sounded forth: man, know thyself. this knowledge is the outstanding attainment upon the path of discipleship, and the reward of all the work done by hercules. the nature of discipleship it might be of value here if we considered briefly the nature of discipleship. it is a word in constant use among aspirants in christian lands, as in the oriental religions. discipleship could be defined as the final stage of the path of evolution, and as that period in a man's experience in which he

AN INTRO TO STUDY OF THE KABALAH

twenty-two letters; these ten again being symbols of the divine emanations, the sephiroth, the holy voices chanting at the crystal sea, the great sea, the mother supernal, binah; and of the twenty-two occult forces of the nature of the universe symbolised by the three primary elements, the seven planets, and the twelve zodiacal influences of the heavens, which tincture human concerns through the path of our sun in its annual course. i have given the names and definitions of the thirty-two paths at the end of my edition of the" sepher yetzirah" now to show the close connection between the kabalah and orthodox judaism, we find the rabbis cataloguing the books of the old testament into a series of twenty-two (the letters) works to be read for the culture of spiritual life; this twenty-two th

ANATHEMA OF ZOS

in the guise of living men and women. these are the hypocrites to whom the sermon was delivered. the goat-herd found himself in a pigsty; speaking to swine bred on foul aethers. where once there was the sermon on the mount, now there need be a sermon of the midden. zos eats complacency and his leavings bear the name of doubt. zos heralds the onrush of the beast as john the baptist once swept the path of the christos. this time it is not the oracles' head served upon the platter. be not complacent. the anthem of liber l will, on saturn s touch, turn its melody inward and become a funeral dirge of the soul. if there is ought to be learnt it is this..we are the hypocrites to whom zos speaks. there is no hope. the great wheel turns. all that we love and will is its grist. nothing remains. wil

ANTINOMIANISM

is an element of self responsibility and personal development involved here. antinomianism as a praxis of spiritual dissent manifests as both a methodology and a practicum to personal spiritual freedom. antinomianism represents a historical methodology and post- modern evolution of individualized thought that seeks freedom from the confines of cultural, social and genetic/memetic programming. the path of spiritual dissent has most often been documented and categorized as that of the left hand path (lhp. the path of harmonious acceptance of man as he is and the giving over of self responsibility to a higher force has most often been represented by the right hand path (rhp. the right-hand path vs. left-hand path the distinction between the rhp and the lhp is one of the most misunderstood dic

and being that the lhp recognizes as a special "gift" which enables that choice to be made, and of which carries a tremendous degree of personal responsibility to successfully manifest. the lhp seeks to retain individuality of self, the rhp seeks "oneness" with god. the lhp understands oneness as a technology that promotes the dissolution of the individual self into a greater whole. the lhp is a path of individuation and willed activity. in other words, it does not come to you, you must go to it. this intrinsically makes the lhp a difficult one to follow. the rhp will come to you, it will embrace you with open arms. on the other hand (literally) the lhp requires a willed alteration of the way you perceive the objective and subjective realities that form a personalized understanding of lif

BALANCE J

s of life: the degenerate need women, dispose with that part of thyself. give unto her all thy weaknesses, it is the suffering half awake! the time has come for the new sexualities! to improve the species ye men must love one another thou art that which thou dost prefer. to supercede the sexualitites. it was a time when he consciously turned his back on fame and fortune and instead chose the grim path of asceticism and sorcery. these dramatic themes were to weave in and out of his life like a crimson thread as he constantly reinvented himself and stove to find new ways to express his dedication to the artist/outsider. so take your time in looking at this body of work. try an experiment and stop in front of one of the self-portraits and engage the attention of the eyes. give the artist as o

BEHOLDERS OF NIGHT

ath by michael w. ford october 2002 0) the luciferian essence that the roots of traditional witchcraft as they have emerged passes beyond western culture as a cornerstone of middle-eastern origins, while reemerging in europe to america as time moved forward. what should be understood as a universal approach to witchcraft, shall the answer lie between the shadow and light, the essence between. the path of the wise is existent between what is seen and not seen, the very connection a clue to what the potential of the individual can be. luciferian witchcraft is the very result of sorcery which emerged in ancient cultures and times. the luciferic linage is traced back to the fallen angels of ancient lore, whom tasted from the shadow garden and the pleasures of both the spirit and flesh. that th

can be. luciferian witchcraft is the very result of sorcery which emerged in ancient cultures and times. the luciferic linage is traced back to the fallen angels of ancient lore, whom tasted from the shadow garden and the pleasures of both the spirit and flesh. that the watchers and fallen ones, led by azazel[1] lucifer, called later iblis, understood the immortality of the psyche is between the path of the not-seen, the shadow and darkness which cultivates the black flame itself. the witchcraft tradition was explored in essence by the practitioners of yatuk dinoih[2, or persian witchcraft of which emerged from the sorcerous shadow-god ahriman, the darkness which would create flesh. ahriman is a pitch-black representative of the hidden and the secret, from which the profane should not see

blood of our spiritual ancestors, those who walk the ahrimanic path long ago, when the deserts whispered the timeless name of azazel, called our father and lilith, the very womb of our birth and initiation. i) the left hand path that the luciferian tradition is awakening from european traditional craft is nothing new, the emergence of the work in america leads to a left hand path approach to the path of the wise. considering much of the witchcraft tradition is a conglomeration of various magical traditions, the term witchcraft is as universal as its language. in the past, witchcraft and wicca was originally intended to be a shadow unto light way of living, from which the essence of the self is propagated in ones own will, desire and belief. as time moved forward, a watered down version of

uld not pervert, leviathan guarded the gateway, and soon lilith and samael again emerged from the light of azazel, called lucifer, the bringer of light. that the challenge of the initiate to the adept is the very self, that the dark wells of the watchers were guarded by our own demons and angels, and that we must unite the worlds to create the ecstasy of the self. the left hand path itself is the path of disunion from the natural order or objective universe. witches, are considered wise unto their very name, which indicates and objective 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

d 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 for a spiritual father or mother, and to confirm responsibility and self-reliance b

BLACK WITCHCRAFT

k 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 and supplication, but recognition of the sorcerer's own inherent powers. the forces of darkness are called upon as a means of self-expression, self-empowerment, and self-deification. nathaniel harris (author of witcha- a book of cunning, mandrake of 3 oxford, and current magister of the red circle, england) from the introduction to luciferian witchcraft by michael w. ford black witc

iberated through antinomian practices and thought, by this determined focus that the will of the black adept has transformed he or she into a daemonic being. within ancient persian practice, the ahriman (satan) created daemon akoman (meaning evil mind) is the luciferian mind which seeks liberation and independence from the mass or herd mentality, to become something other by the forbidden or evil path of magick or witchcraft. certain tools within the craft sinister are often considered haunted objects, empowered by ongoing ritual practice by the witch or sorcerer which gives the fetish a seeming life independent from their own, however always usually in accordance to their will. ritual instruments such as the tibetan kangling, a trumpet made from the thigh bone of a hanged man, a ritual kn

h the marks given to initiates of the cult. historically, cain is recognized as an initiator throughout various heretical societies, including the ancient 8 toadsman fraternity, the skull and bonesmen, and the horse whisperers- nathaniel j. harris, witcha, a book of cunning (mandrake of oxford) this mark is represented as being a symbolic marking of antinomian commitment, of being awakened to the path of the devil and his bride, to becoming through the daemonic spirit inherent within our blood. this dynamic process has been represented in the luciferian witchcraft grimoires in various manners, in yatuk dinoih, i have presented a system coherent with cainite workings based on the isolated spirit as embodied in the flesh of the initiate, being as represented as paitisha, the rite of zohak an

s is obviously a serious point of introspection needed by the individual before pursuing, a level of skill which is almost sensed rather than learned. here can be understood as the calling of witch blood of our father the devil, by cain and tubal cain, witch initiator of the blackened forge and his mother lilith-az, does the initiatic stream of the watchers survive. those of the yatu or sorcerous path of ahriman within the circle of ritual evocation, known as azothoz, does the therion atavistic shadows emerge from the darkness of flesh. azothoz in the lore of the circle represents the alpha and omega, being the beginnning and end which is also the primal current of the serpent, or az azhi dahaka, the dragon king of persian sorcerous lore. the great work as within the model of the witches s

ahriman in ancient persian cruciform, to medieval luciferic sigils which announce the embodiment of satanic power; our very heritage and spiritual lineage. this article is aimed 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

BLAVATSKY H P ANTHROPOGENESIS

ysical form towards perfection- this, at the cost of a proportionate loss of spirituality. then, from the turning point, it is the higher ego, or incarnating principle, the nous or mind, which reigns over the animal ego, and rules it whenever it is not carried down by the latter. in short, spirituality is on its ascending arc, and the animal or physical impedes it from steadily progressing on the path of its evolution only when the selfishness of the personality has so strongly infected the real inner man with its lethal virus, that the upward attraction has lost all its power on the thinking reasonable man. in sober truth, vice and wickedness are an abnormal, unnatural manifestation, at this period of our human evolution- at least they ought to be so. the fact that mankind was never more

ase in matter, with the hate, envy, and craft of a spiritual intelligence" this is the exoteric rendering of the gnostics, and the allegory, though a sectarian version, is suggestive, and seems true to life. it is the natural deduction from the dead letter text of chapter iii. of genesis. hence the allegory of prometheus, who steals the divine fire so as to allow men to proceed consciously on the path of spiritual evolution, thus transforming the most perfect of animals on earth into a potential god, and making him free to "take the kingdom of heaven by violence" hence also, the curse pronounced by zeus against prometheus, and by jehovah-il-da-baoth against his "rebellious son" satan. the cold, pure snows of the caucasian mountain and the neverdying, singeing fire and flames of an extingui

john, and in his revelation? emphatically we answer- no. his "dragon" is neptune, the symbol of atlantean magic. to demonstrate the negation the reader is asked to examine the symbolism of the serpent or the dragon under its several aspects- the sidereal and cosmic glyphs. every astronomer- besides occultists and astrologers- knows that, figuratively, the astral light, the milky way, and also the path of the sun to the tropics of cancer and capricorn, as well as the circles of the sidereal or tropical year, were always called "serpents" in the allegorical and mystic phraseology of the adepts. this, cosmically, as well as metaphorically. poseidon is a "dragon "chozzar, called by the profane neptune (peratae gnostics; the "good and perfect serpent" the messiah of the naaseni, whose symbol in

pomorphised logos, the unity of spiritual and physical powers, will have begotten in time (kronos) a progeny- dionysos-bacchus or the "dark epaphos" the "mighty one- the race that will overthrow him. where will he be born? prometheus traces him to his origin and birth-place in his prophecy to io. io is the moon-goddess of generation- for she is isis and she is eve, the great mother* he traces the path of the (racial) wanderings as plainly as words can express it. she has to quit europe and go to asia's continent, reaching there the highest of the mountains of caucasus (737, the titan telling her "when thou hast crossed the flood, limit betwixt two continents, fronting the burning east (810) that she must travel eastward, after passing the "kimmerian bosphorus" and cross what is evidently t

which neither the first crucible ever heated in a mediaeval cloister, nor the last cracked by a modern chemist, have revived, nor will- at least, in the present century" and the same question may be put now that was put then; it may be once more asked "how does it happen that the most advanced standpoint that has been reached in our times, only enables us to see in the dim distance up the alpine path of knowledge the monumental proofs that earlier explorers have left to mark the plateaux they had reached and occupied "if modern masters are so much in advance of the old ones, why do they not restore to us the lost arts of our postdiluvian forefathers? why do they not give us the unfading colours of luxor- the tyrian purple; the bright vermilion and dazzling blue which decorate the walls of

BLAVATSKY H P COSMOGENESIS

. 6. the older wheels rotated downwards and upwards. the mother's spawn filled the whole. there were battles fought between the creators and the destroyers, and battles fought for space; the seed appearing and re-appearing continuously. 7. make thy calculations, lanoo, if thou wouldest learn the correct age of thy small wheel. its fourth spoke is our mother. reach the fourth "fruit" of the fourth path of knowledge that leads to nirvana, and thou shalt comprehend, for thou shalt see- stanza vii. 1. behold the beginning of sentient formless life. first the divine, the one from the mother-spirit; then the spiritual; the three from the one, the four from the one, and the five from which the three, the five, and the seven. these are the three-fold, the four-fold downward; the "mind-born" sons o

panied by, and productive of, strong sounds, like whistling, hissing, and cracking (but see professor trumholdt's works on the aurora borealis, and his correspondence regarding this moot question- stanza vi- continued. 7. make thy calculations, o lanoo, if thou wouldst learn the correct age of thy small wheel (chain. its fourth spoke is our mother (earth (a. reach the fourth "fruit" of the fourth path of knowledge that leads to nirvana, and thou shalt comprehend, for thou shalt see (b (a) the "small wheel" is our chain of spheres, and the fourth spoke is our earth, the fourth in the chain. it is one of those on which the "hot (positive) breath of the sun" has a direct effect[[footnote(s* the seven fundamental transformations of the globes or heavenly spheres, or rather of their constituent

e eternity, for they are their mother's husbands* like alone produces like. the earth gives man his body, the gods (dhyanis) his five inner principles, the psychic shadow, of which those gods are often the animating principle. spirit (atman) is one- and indiscrete. it is not in the tiaou. for what is the tiaou? the frequent allusion to it in the "book of the dead" contains a mystery. tiaou is the path of the night sun, the inferior hemisphere, or the infernal region of the egyptians, placed by them on the concealed side of the moon. the human being, in their[[footnote(s* vide in part ii, book ii "the seven souls of man" the divisions made respectively by messrs. gerald massey and franz lambert* another suggestive analogy between the aryan or brahmanical and the egyptian esotericism. the fo

he reader to book ii "the holy of holies- stanza vii- continued. 6. from the first-born (primitive, or the first man) the thread between the silent watcher and his shadow becomes more[[footnote(s* phallic worship has developed only with the loss of the keys to the true meaning of the symbols. it was the last and most fatal turning point from the highway of truth and divine knowledge into the side path of fiction, raised into dogma through human falsification and hierarchic ambition[[vol. 1, page] 265 man, the shadow of his prototype. strong and radiant with every change (re-incarnation (a. the morning sun-light has changed into noon-day glory (a) this sentence "the thread between the silent watcher and his shadow (man) becomes stronger- with every re-incarnation- is another psychological m

e book ii "divine dynasties) thus, as expressed in the stanza, the watchers descended on earth and reigned over men "who are themselves" the reigning kings had finished their cycle on earth and other worlds, in the preceding rounds. in the future manvantaras they will have risen to higher systems than our planetary world; and it is the elect of our humanity, the pioneers on the hard and difficult path of progress, who will take the places of their predecessors. the next great manvantara will witness the men of our own life-cycle becoming the instructors and guides of a mankind whose monads may now yet be imprisoned- semi-conscious- in the most intellectual of the animal kingdom, while their lower principles will be animating, perhaps, the highest specimens of the vegetable world. thus proc

BLUE EQUINOX

ithout it unity could not be. and this is an hard saying against reason: ye shall comprehend, when, rising above reason, which is but a manipulation of the mind, ye come to pure knowledge by direct perception of the truth. know also that these four emanations of the law flame forth upon all paths: ye shall use them not only in these highways of the universe whereof i have written, but in every by-path of your daily life. love is the law, love under will. liber cl 103 i of liberty it is of liberty that i would first write unto you, for except ye be free to act, ye cannot act. yet all four gifts of the law must in some degree be exercised, seeing that these four are one. but for the aspirant that cometh unto the master, the first need is freedom. the great bond of all bonds is ignorance. how

ry distraction, and find amusement in any accident: but if he were intent upon the play, every such incident would annoy him. his attitude to these is then an indication of his attitude towards the play itself. at first the habit of attention is hard to acquire. persevere, and you will have spasms of revulsion periodically. reason itself will attack you, saying: how can so strict a bondage be the path of freedom? persevere. you have never yet known liberty. when the temptations are overcome, the voice of reason silenced, then will your soul bound forward unhampered upon its chosen course, and for the first time will you experience the extreme delight of being master of yourself, and therefore of the universe. when this is fully attained, when you sit securely in the saddle, then you may en

the aspirant to direct his will to love upon it, so that his whole consciousness findeth liber cl 111 focus upon that one idea. and at the first it may be fixed and dead, or lightly held. this may then pass into dryness, or into repulsion. then at last by pure persistence in that act of will to love, shall love himself arise, as a bird, as a flame, as a song, and the whole soul shall wing a fiery path of music unto the ultimate heaven of possession. now in this method there are many roads and ways, some simple and direct, some hidden and mysterious, even as it is with human love whereof no man hath made so much as the first sketches for a map: for love is infinite in diversity even as are the stars. for this cause do i leave love himself master in the heart of every one of you: for he shal

ure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee.by the sign of light+ appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the veil with his lance. during the previous speeches the priestess has, if ne

this book. 3 the voice of the silence prefatory note do what thou wilt shall be the whole of the law. it is not very difficult to write a book, if one chance to possess the necessary degree of initiation, and the power of expression. it is infernally difficult to comment on such a book. the principal reason for this is that every statement is true and untrue, alternately, as one advances upon the path of the wise. the question always arises: for what grade is this book meant? to give one simple concrete example, it is stated in the third part of this treatise that change is the great enemy. this is all very well as meaning that one ought to stick to one.s job. but in another sense change is the great friend. as it is marvelous well shewed forth by the beast himself in liber aleph, love is

BOOK OF ENOCH

ds, and the most precious stones, and all kinds of coloured dyes. and the world was changed. 8.2] and there was great impiety, and much fornication, and they went astray, and all their ways became corrupt. 8.3] amezarak taught all those who cast spells and cut roots, armaros the release of spells, and baraqiel astrologers, and kokabiel portents, and tamiel taught astrology, and asradel taught the path of the moon. 8.4] and at the destruction of men they cried out; and their voices reached heaven. 9.1] and then michael, gabriel, suriel and uriel, looked down from heaven and saw the mass of blood that was being shed on the earth and all the iniquity that was being done on the earth. 9.2] and they said to one another "let the devastated earth cry out with the sound of their cries, up to the g

, and you will not be able to enjoy them, but they will fall before you by the sword. 14.7] and your petition will not be granted in respect of them or in respect of yourselves. and while you weep and supplicate you do not speak a single word from the writings which i have written. 14.8] and the vision appeared to me, as follows- behold; clouds called me in the vision, and mist called me. and the path of the stars, and flashes of lightning, hastened me and drove me. and in the vision winds caused me to fly, and hastened me, and lifted me up into the sky. 14.9] and i proceeded until i came near a wall which was made of hailstones, and a tongue of fire surrounded it, and it began to make me afraid. 14.10] and i went into the tongue of fire and came near to a large house, which was built of h

ed me, and lifted me up into the sky. 14.9] and i proceeded until i came near a wall which was made of hailstones, and a tongue of fire surrounded it, and it began to make me afraid. 14.10] and i went into the tongue of fire and came near to a large house, which was built of hailstones, and the wall of that house was like a mosaic of hailstones and its floor was snow. 14.11] its roof was like the path of the stars and flashes of lightning, and among them was fiery cherubim, and their sky was like water. 14.12] and there was a fire burning around its wall and its door was ablaze with fire. 14.13] and i went into that house, and it was as hot as fire and as cold as snow, and there was neither pleasure nor life in it. fear covered me and trembling took hold of me. 14.14] and as i was shaking

ng and trembling, i fell on my face. 14.15] and i saw in the vision, and behold, another house which was larger than the former and all its doors were open before me, and it was built of a tongue of fire. 14.16] and in everything, it so excelled in glory and splendor and size, so that i am unable to describe to you its glory and its size. 14.17] and its floor was fire, and above lightning and the path of the stars, and its roof also was a burning fire. 14.18] and i looked, and i saw in it, a high throne, and its appearance was like ice, and its surrounds like the shining sun and the sound of cherubim. 14.19] and from underneath the high throne there flowed out rivers of fire so that it was impossible to look at it. 14.20] and he who is great in glory sat upon it, and his raiment was bright

suade his sons to come and live with him, inside "the wooden structure. noah may not have seen a boat like this before, and perhaps was not sure what to call it. there seems to be a background of unusual geological events. at the beginning, 65.1, noah says the earth has tilted, later, at 67.11, he says the hot springs became cold. this does fit with the theories of charles hapgood in his book the path of the pole where he suggests that the huge ice melt (that probably caused the flood) occurred when the poles shifted- perhaps due to an impact from space. the north pole shifted from hudson s bay to its present position. at 65.3 noah says the earth is afflicted and shaken and he does seem quite alarmed by it. there is also talk of molten metal and a smell of sulphur, 67.6, but this may be po

BUDGE E

fourth division of the tuat, which is called ankhet-kheperu in the scene that illustrates the fourth division of the tuat, which is passed through by the sun-god during the fourth hour of the night, a region which is entirely different from anything seen previously is entered. we see that the general arrangement which makes each division to contain three sections has been followed, but the actual path of the boat of the sun is different. instead of passing along the middle section as before, the god is obliged to pass over the region of the kingdom of seker. the course which was usually passed over by the dead runs from one side of the section to the other diagonally, and it may be thus described--starting from the upper side of the topmost division, the corridor, which is called re-stau

act of guarding" of the serpent of many faces it is said "of him who is in this picture, with his tail in his mouth, his work is to rise up with this image, to journey to the west in his form, and to travel to every place of the tuat. through the voice of ra it is that the figures who are in him advance" the text which runs in the border above the upper register reads- p. 123"[this is] the hidden path of amentet, on the water of which is transported this great god in his boat to arrange the lots (or, plans) of those who are in the tuat. if their names be uttered, if their bodies be known, if their true forms and the knowledge of their hours be known, and the qualities of this secret figure of the tuat (which are unknowable, by any man whatsoever: or if an exact representation in drawing be

wears a disk on his head, and his name afu is written twice near him. in front of him stand heka-ser and sa, and isis, who has both arms stretched out before her, and is reciting the words of power which shall make the boat to advance. p. 141 behind the god stand heru-heken, ka-shu, nehes, hu, and the "protector of the boat" above the boat is written-"this great god journeyeth in this city in the path of the circle of sar (osiris) by means of the utterances of the words of power of isis and of the words of power of ser, so that he may journey on his way against neha-hra. if these words of power of isis, and those of ser be uttered, apep shall be turned back and shall be shut up in ament, in the hidden place of the tuat; if they be uttered on the earth it shall be so likewise. whosoever sha

CASE PAUL F THE BOOK OF TOKENS

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, etc, as well as books, pamphlets, qabalistic tree of life diagrams and tarot keys are available to interested asp

for seeing thus, shalt thou see, too, that nothing is, or can be, my antagonist. all, and in all shall i fight myself? what hath power to limit or defeat the very'source of power? know then, that all thy sense of conflict is but the shadow-play of ignorance. wait with patience on me, thy lord, and in my appointed time will i make clear what now is dark, and show before thee, straight and true, a path of safety in the very place where now an abyss of terror seems to open at thy feet. 9 i am the beginning of all beginnings, checked by neither time nor space, held by no bonds of name or form. present everywhere, centering the full perfection of mine exhaustless power, i am thy lord, o israel, and lord of countless hosts. seek me in the holy of holies, in the heart of the true temple, on the

cult and laborious is the conquest of the power of recollection. strength and courage and patience must they have w'ho would gain this victory; but these stall be as kings and princes in this world, and even as gods in the world to come [35] comment on gimel* g i m e l, pronounced geemel (hard" g. transcribed as "g. the number 3. meaning: camel. the uniting intelligence. 1 on the tree of life the path of the letter gimel joins kether to tiphareth. but in the meditation gimel is referred correctly to chokmah, the second sephirah, because the letter-name, gimel, g m l, adds up to 73 and this is the value of the noun chokmah, c h k m h "wisdom. there are even profounder reasons for the identification of gimel with chokmah, which cannot be included in this brief commentary. 2 the quotation is

very window hath somewhat the nature of a door, inasmuch as it is an opening in the wall of a house. 3 the house is kether, the crown of primal will, and the door is binah, the gate of understanding, and as the thought of the door is from the building of the house, so is the thought of the window from the fashioning of the door. hence those instructed in the secret wisdom declare that chesed, the path of beneficence, proceedeth from binah, the gate of understanding, even as the idea of the window proceedeth from the idea of the door. for i am merciful because mine understanding compasseth the secret nature of all things, and my loving-kindness is the fruit of my discrimination [52] heh 4 again, a window is set in the wall of a house, even as the eye is set in the head, that they who dwell

ince nothing escapeth it, and all things appear unto it in their true aspect. it is written "the eyes of the lord are in every place, beholding the evil and the good; and because i, the dweller in the house of the supernal will, see all things as they really are, my vision hath no taint of false judgment. seeing, i understand, and because nothing is hid from me, therefore am i merciful. 5 but the path of my mercy is a way concealed from the profane, because they have not attained unto my perfect vision. easier to follow is the flight of an eagle, for my way soareth high above the comprehension of the mind of man [53] t h e b o o k of t o k e n s as it is written "lo, he goeth by me, and i see him not; he passeth on also, and i perceive him not. yet is the secret of that way hidden in thy b

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

to bind a person in love or fidelity and the other to bind another from doing harm. this may be done in various ways, using knots in a symbolic thread, or by creating an image of the object or person and seite 18 wicca01.txt wrapping it tightly. but all binding can be problematic in terms of white magick, for whatever method you use, you are very definitely interfering with the person's karma, or path of fate. however, it is tempting to think that if someone is hurting animals, children, the sick or elderly, you may be justified in binding them. and what if your partner has deserted you on the whim of passion, taking all the money and leaving you and your children penniless? these are very real dilemmas; in dealing with them, i have always performed such rituals adding the proviso. if it i

dest hour to be reborn as lugh, radiant son; at that hour i bring the promise that the sun will not die, but as the wheel turns bring lighter days and the promise of spring as the mid-winter yoke is conquered once more 'i bring power, strength, courage and nobility to defend the weak and the vulnerable, and to give of my life blood to maintain what is of worth and just and lovely. mine is not the path of ease, but of ecstasy in the wild wood where the untamed instincts bow only to natural law and natural justice; as the fruit of the sacred vine, lord of the dance, the young stag who masters the old; as the barley king, i dance and laugh and sing of the spirit that never can be broken, of the potency of the life force coursing through my loins to bring increase and abundance, as fields and

ren and for the growth of new love and trust, especially after betrayal or a setback. pink rituals are excellent for restoring self-esteem and healing wounded emotions, for letting go of past hurts involving family or childhood, for quiet sleep and for the mending of quarrels. pink candles are best burned on friday. a practical guide to witchcraft and magick spells. magenta magenta represents the path of service to others, especially for older women and men in the role of wise counsellor. it can help all in the caring professions and will help anyone transform experiences, both positive and negative, into wisdom that can be offered to guide others. magenta candles are best used on friday. brown brown is a colour of saturn, the roman form of cronus, god of time. deposed by his son jupiter

ul sleep, pleasant dreams and optimism. ear, eye and gland problems, head pains and psychosomatic illnesses fall under its auspices, as do disorders relating to children and babies, especially fretfulness and hyperactivity. rose crystals include pink kunzite, rose quartz, tourmaline and coral. magenta magenta is for spirituality expressed in the everyday world, for originality of vision and for a path of service to others. magenta is good for all matters concerning the mid-life crisis, menopause and anything that blocks physical or spiritual fertility. magenta crystals include sugilite, rhodonite and rhodoschrite. brown brown is for nurturing powers, for acceptance of frailty in oneself and others, and earthing power. brown heals stress, restores physical energy and gives the strength to g

COLLIER IRENE CHINESE MYTHOLOGY

ar accepted the challenge. gong swept down to earth, placing legions of his strongest soldiers on a floating raft made of bamboo reeds. it was ablaze with flags, drums, and the cries of a thousand battle-thirsty men. the raft surged across the water, sending jagged waves breaking across the sea. huge sprays of seafoam bubbled and frothed around the raft. zurong placed himself strategically in the path of gong s warriors. as gong s battle raft approached, zurong blasted forth a huge, towering pillar of fire. the leaping flames were sucked into the hollow cores of the raft s bamboo poles, which burst into flame, plunging gong s soldiers to their watery deaths. gong jumped off the burning raft and dove down into the sea. quickly, the water god called forth all his loyal subjects: the giant tu

COSIMANO CHARLES ELEMENTARY PSIONICS

you should begin to notice, after a short time, that he has a hard time keeping his mind on the lecture and will begin to seriously fidget and may even take an aspirin. sound's like fun, right? you should have heard the howls of outrage when i first wrote that and that is why i have kept it in. the fellow who ran borderland even called me to remonstrate with me and attempt to guide me back to the path of new age righteousness. it was wild! in the words of oswald sprengler "when one has an opportunity to annoy people, one should do so" you may experience some difficulty visualizing the drill with your eyes open, but do not be discouraged by that. it is a skill that sometimes takes a bit of practice and even if you do not actually see the drill, merely knowing that it is there is usually suf

DAVIDSON DAN SHAPE POWER

the palms and finger tips. the next step is to rotate 45 degrees to the right and repeat the entire movement this time facing northeast. this sweeping motion to each side of the body is repeated in the eight major directions of the compass (i.e, north, northeast, east, southeast, south, southwest, west, northwest, and back to north. clairvoyant tests with this movement reveal that it sweeps out a path of dazzling light, totally clearing the area around where the person is located doing the movement. the movement also makes permanent records in the location and creates an intense focus of aetheric light energy there. a regime using green energy movements the above energy movements are described in the order in which one should do them. the following is a standard regime that should be done

DIABOLUS

he 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 path of the crooked serpent leviathan and beelzebub end introduction the very intent and purpose of this essay is to bring to light the roots of the adversary in magick from a historical and mythological standpoint. as a practitioner of magick from a satanic and luciferian viewpoint, many often inquire on my sources and inspirations from which i form my sorcerous work. it was because of this need

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 is indeed different from the path of the good mind, or the mind of stasis. ganamino is essentially motion; movement through will, the will of god was misunderstood by right hand path religions as merely being good, loving, light and kind. rather the god they so worshipped in nature outside of themselves- is that which indeed causes destruction and rebirth, thus a balanced aspect of both dark and light. the religion of priests

intellect depopulates the world, ruins, and destroys mankind. and such a priest is as it were the agent of the evil-minded ahriman to do his work among men and harms mankind and the world. such a religion, owing to the evil intellect, renders mankind miserable and makes them suffer in pain in both the worlds. denkard here we see that the left hand path or that of akoman the evil mind represents a path of power from which the self is beholden of. that the religion of sorcery is indeed painful, it is by this strife and stimulation within the self that makes us strong and able to work our will, to discover our own true will (the akoman or holy guardian angel) and to manifest our desires. it is difficult and often troublesome, however the beauty and strength which arises in the mind and flesh

s difficult and often troublesome, however the beauty and strength which arises in the mind and flesh is reward within itself. please observe the original strife of ahriman or satan he suffered and fell into the darkness, by this pain he transformed and made the world around him bend to his will. rather than the religion of destroying the mind and feeding it to the god of the right hand path, the path of satan or lucifer/ahriman gives back to the self; and all responsibility falls in the initiates lap; they are in control of their own destiny be it success or failure, rather than bending knee and trusting in an exterior force. if you cannot trust and be strong within yourself first, how could one ever hope to have the stability to be a decent individual with honor? ahriman indeed opens the

ontext one could choose to add initiatory value to the statement. that melek ta us existed before other creatures indicates the intellect and knowledge of being, self-awareness and the imagination to consider his own role. the mentioning of not permitting strangers in looking upon the book provides a central idea as to the nature of the path itself it is separate, antinomian and isolate. that the path of iblis is one of inversion from the natural order of the objective world around us, it actually is a step away from the concepts of blending in with the spiritual normality of the herd. it is also to be noted that the opposer or adversary is the imagination of the illuminated, melek ta us and his chosen are but those who recognize the black light within. that by affirming this path, of anti

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

t people today. it is the word from which the term "witch (q.v) is said to have evolved from. some sources claim the word wicca is derived from a word meaning "to bend, or shape" as in the ability of members of this faith to be able to bend, or shape their consciousness and thus reality to their wills. another source claims the word wicca came from a word meaning "wise" thus, those who follow the path of wicca are called, the "wise ones" a follower of modern day wicca is called a "wiccan" the modern wiccan movement, as a formal religion and philosophy, began with the writings of gerald b. gardner (q.v) and doreen valiente, in the mid 1950's. anthropologist margaret murry (q.v) wrote two books that prefaced this modern movement in the 1920's. wicce: the feminine of wicca (q.v. widdershins [

nerated by a single-minded devotion to simple physical actions, or by verbal paradoxes that cannot be solved in logical terms. in zen, the intellect is looked upon as an obstruction to truth that must be circumvented on philosophical analysis. zodiac: from the old french from the latin "zodiakos" meaning "circle of animals. an imaginary belt in the heavens extending on either side of the apparent path of the sun, the moon, and the planets along the ecliptic divided into twelve sections of thirty degrees each. used in astrology (q.v. zohar: a huge, mystical commentary on the torah (q.v) first written down in the fourteenth (14th) century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in janu

DION FORTUNE MYSTICAL QABALA

essively the mystical qabala page 31 spheres of the planets, but binah is the first of the emanations to be so assigned; kether is called the first whirlings, and chokmah the sphere of the zodiac. 9. now saturn is the father of the gods; he is the greatest of the old gods that were the predecessors of the olympians over which jupiter rules. in the secret titles attributed to the tarot trumps, the path of saturn is called, according to crowley, the great one of the night of time. 10. we have, then, kether differentiating into an active male potency, chokmah, and a passive female potency, binah, and these are placed at the head of the two side columns formed by the vertical alignment of the sephiroth in their spacing on the tree of life. of these two columns, the left-hand one under binah is

d those three are expanded over the whole body, on this side and on that, and with them does the whole body cohere, and the body is contained by them on mystical qabala page 33 [page 48] every side, and through the whole body are they expanded and diffused" 19. when it is recalled that daath is situated at the point where the abyss bisects the middle pillar, and that up the middle pillar lies the path of the arrow, the way by which consciousness goes when the psychic rises on the planes, and that here also is kundalini, we see that in daath is the secret of both generation and regeneration, the key to the manifestation of all things through the differentiation into pairs of opposites and their union in a third. 20. thus doth the tree unfold its secrets to the qabalists, 21. the second tria

ing sephi roth are in equilibrium; therefore the modes of consciousness are assigned to the equilibrating sephiroth upon the middle pillar, but the magical powers are assigned to the opposing sephiroth, each at the end of the beam of the balance of the pairs of opposites. 15. the way of initiation follows the coilings of the serpent of wisdom upon the tree; but the way of illumination follows the path of the arrow which is shot from the bow of promise, qesheth, the rainbow of astral colours that spreads like a halo behind yesod. this is the way of the mystic as distinguished from that of the occultist; it is swift and direct, and free from the danger of the temptation of unbalanced force that is met with in either pillar, but it confers no magical powers save those of sacrifice in tipharet

ociations-chains keep on breaking and the doors of subconsciousness resolutely refuse to open to our knocking. one pupil of mine could do excellent meditations on binah saturn, and tiphareth, the redeemer, but did not get on at all well with geburah- severity-mars. 27. i shall never forget my own experience with the first attempt i made at this method. i was working on the thirty-second path, the path of saturn, uniting malkuth and yesod, a very difficult and treacherous path. in my horoscope saturn is not well aspected, and i have often experienced his opp9sing influence in my affairs. but after i had succeeded in treading the path of saturn out into the indigo darkness of the unseen until the moon of yesod rose in purple and silver over the horizon, i felt that i had received the initiat

in the spirit-vision or projecting by them on the astral plane. consequently the initiate is able to move with accuracy and certainty into whatsoever sphere of the unseen he desires to penetrate, and to countercheck ah beings he meets and all visions he sees, for he knows what the colours of the paths are in all four scales, and he checks his vision by these. if he is working up the thirty-second path of saturn, whose colours are all in the scmbre hues of indigo, dark blue and black, he knows that something is amiss if a scarlet-robed figure presents itself. either that figure is illusive, or he himself has wandered off the path. 18. to project the astral body along the paths it is necessary for many reasons to hold the degrees of initiation to which they correspond; chief among which is t

DION FORTUNE PSYCHIC SELF DEFENSE

nded upon bitter experience; for it was not officialdom which incited the witch-burnings, but whole country-sides that rose up for a lynching. the universal horror of the witch must have some cause behind it. the labyrinthine windings of the left-hand path are as extensive as they are devious; but while exposing them in something, at any rate, of their horror, i still maintain that the right-hand path of initiation and occult knowledge is a way to the loftiest mystical experiences and a means of lifting the burden of human suffering. not every student of this knowledge necessarily abuses it; there are many, nay, the great majority, who hold it selflessly in trust for mankind, using it to heal and bless and redeem that which is lost. it may well be asked, if this knowledge can be so disastr

shall only have to do with the sphere of the moon, luna, the mistress of the luna-tic. now luna was represented by the ancients under diverse forms as diana the chaste huntress, symbol of sublimation, and hecate, patroness of witchcraft and childbirth. we have already noted that the qlippoth of the sphere of luna are called the obscene ones. hence it is that when the unstable soul advances by the path of saturn that bridges the astral and enters the sphere of luna, he touches her hecate aspect and finds himself en rappart with the gamaliel, the obscene ones, whose chief is lilith, she who giveth lustful dreams. need we then wonder that freud finds the dreams of the neurotic filled with sexual images in their most perverted and debased forms? the rabbis knew their psychology just as well as

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

hich was shut is opened,[2] and; the place of bondage is opened unto my soul [according to the bidding of][3] the eye of horus. i have bound and stablished (3) glories upon the brow of ra [my] steps are made long [my] thighs are lifted up; i have passed along the great path, and my limbs are strong (4) 1 am horus, the avenger of his father, and i bring the ureret crown to rest upon its place. the path of souls is opened [to my soul" next: plate xviii. plate xvii. http//www.sacred-texts.com/egy/ebod/ebod24.htm (3 of 3 [8/10/2001 11:28:21 am] sacred texts egypt index previous next plate xviii. my soul (5) seeth the great god within the boat of ra on the day of souls. my soul is (6) in the front among those who tell the years. come; the eye of horus, which stablisheth glories (7) upon the bro

en unto the ends (27) of heaven' i, the guardian, take possession of the things which belong to horus and osiris in the underworld. horus telleth aloud unto me that which (28) his father had said concerning me in years [gone by, on the day of the burial [of osiris. i have given unto thee the nemmes of the double lion-god which i possess (29) that thou mayest pass onward and mayest travel over the path of heaven, and that they who dwell on the confines of the horizon may see thee, and that the gods of the underworld may fear thee (30) and may fight for thee in their habitations. the god auhet is of them. the gods, the lords of the boundaries of heaven, they who are the warders (31) of the shrine of the lord, the only one, have fallen before my words, have fallen down before [my] words. hail

a every day (11) none shall seize me by mine arms; none shall drag me away by my hand. and there shall do me hurt neither men, nor gods, nor sainted dead, nor they who have perished, nor any one of those of olden times (12) nor any mortal, nor human being. i come forth and advance, and my name is unknown. i am yesterday, and my (13) name is 'seer of millions of years' i travel, i travel along the path of horus the judge. i am the lord of eternity; i feel and i have power to perceive. i am the lord of the red crown. i am the sun's eye, yea (14) i am in my egg, in my egg. it is granted unto me to live therewith. i am in the sun's eye, when it closeth, and i live by the strength thereof i come forth and i shine (15) i enter in and i come to life. i am in the sun's eye, my seat is on my throne

s are changed. i am the (17) god unen, from season unto season; what is mine is within me. i am the only one born of an only one, who goeth round about in his course (18) 1 am within the eye of the sun. things are not evil nor hostile unto me, nor are they against me. i open the door of heaven. i govern my throne, and i give [new] birth to myself on this day [i am] not the child who trod (19) the path of yesterday, but i am 'to-day' for untold nations. it is i who make you strong for millions of years, whether ye be in the heaven, or (20) in the earth, or in the south, or in the north, or in the west or in the east; fear of me is in your hearts. i am the pure one who dwell within the sacred eye. i shall not die (21) again. my hour resteth with you, but my forms are within my dwelling-place

ELLIS LOW TWELVE 1907

plied with dignity and courtesy, but it was like pouring oil upon the raging flames "one morning when i came out of my door i saw a book lying on the porch. upon examination, i found that it had been shot half through by a revolver bullet, all the leaves had been cut by a razor and four grossly insulting messages were written within. i knew that action would follow these threats, but i was in the path of duty, and was resolved to go forward, content to do the will of the only one to whom i bow the knee "a few nights later, just as i had closed my prayermeeting, and was about to pass out of the door to go home, i was confronted by a woman, a member of my church, whose face and manner showed that she brought momentous news. beckoning me to one side, she said in an excited undertone `mr. holl

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

and communism makes them beasts; prout offered a middle way of socialist autocracy. the meditation and yoga materials are generally released under sarkar s religious name, and his political writings under his birth name, phabhat rainjan sarkar. the two movements are officially independent of each other, though informally they are closely associated. initiates to ananda marga are instructed in the path of bliss by a teacher (guru. included in the instructions are the traditional yogic disciplines of yama and niyama, the do s and don ts of yoga. the disciple is admonished to abstain from violence, falsehood, theft, incontinence, and acquisitiveness, and to follow a path of purity, contentment, austerities, study, and dedicated activity. they are told to meditate twice daily and work toward b

teacher (guru. included in the instructions are the traditional yogic disciplines of yama and niyama, the do s and don ts of yoga. the disciple is admonished to abstain from violence, falsehood, theft, incontinence, and acquisitiveness, and to follow a path of purity, contentment, austerities, study, and dedicated activity. they are told to meditate twice daily and work toward bringing all to the path of perfection. social service is also emphasized. both ananda marga and the proutist party developed through the 1960s. in 1967 and 1969 the proutists ran candidates for office in india. then in 1971 sarkar was accused by a former follower of conspiracy to murder, and he was arrested and left in jail awaiting trail. in the meantime, prime minister indira ghandi proclaimed a national emergency

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

ute totality of brahman. it is believed that the soul is neither body nor mind, nor even thought, but that these are merely conditions by which the soul is clouded so that it loses its sense of oneness with god. in the upanishads it is said, the self, smaller than small, greater than great, is hidden in the heart of the creature and in the beginning there was self. sources: davis, roy eugene. the path of soul liberation. lakemont, ga: csa press, 1975. mishra, shri ramamurti. self analysis and self knowledge. lakemont, ga: csa press, 1977. prabhavananda, swami, with frederick manchester. the spiritual heritage of india. garden city, n.y: doubleday, 1963. atmaniketan ashram founded to propagate the teachings of the hindu sage sri aurobindo (1872.1950) as presented by one of his disciples, at

ogy study group, headed by dr. milan ryzl. bezucha was born january 10, 1928, at nemyslovice and studied at high chemical school, college of chemical technology, prague. in 1955 he married eva fickova. bhagavad gita of the large number of holy books revered within hindu culture, the bhagavad gita, a short work originally written in sanskrit, is by far the most popular. an epic poem, it lays out a path of mystical devotion to krishna, one of the primary deities in the hindu pantheon, and describes the hindu perspective on such essential teachings as reincarnation and karma. it was one of the first books translated by western scholars as they began to study eastern teachings in the eighteenth century, and it was widely circulated among dissident religious groups such as the transcendentalist

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

to use his powers on mahavira. though he lost his first disciple, mahavira soon gained others, including 11 brahman priests. according to tradition, he had half a million followers by the time of his death. as with his birth, there is a discrepancy between the traditionally accepted date (527 b.c.e) and the estimates of contemporary scholars (468 b.c.e. since mahavira s time jains have followed a path of liberation that has 14 stages. the basics of the life include the successive taking of vows of nonviolence (ahimsa, truthfulness, nonstealing, sexual abstinence, and nonpossessiveness. each vow leads to a releasing of karma. in jainism, karma is pictured as a sticky substance that adheres to one s life force and prevents liberation. this substance is attracted by violence and the most viol

tury. these teachings influenced the development of various nonviolent perspectives, some of which became identified with spiritualism and the metaphysical community including the antivivisection movement and vegetarianism. sources: chalpple, christopher key. nonviolence to animals, earth and self in asian traditions. albany: state university of new york press, 1993. jaini, padmanabh s. the jaina path of purification. berkeley: university of california press, 1979. tatia, nathmal. studies in jaina philosophy. benares, india: jaina cultural research society, 1951. maier, michael (ca. 1568.1622) german alchemist, born at rensburg in holstein. he was one of the principal figures in the seventeenth-century rosicrucian controversy in germany and the greatest adept of his time. he diligently pur

n language, and she believed herself to be the reincarnation of marie antoinette and a hindu princess. in his discovery of a more mundane explanation of smith s phenomena, flournoy made her one of the most notable mediums in the history of psychical research, if not spiritualism. healing mediums the diagnosis and cure of disease were extensively practiced by spiritualist mediums, following in the path of the older somnambulist and magnetic healers, who not only traced the progress of diseases but also diagnosed and prescribed modes of treatment. the prescribing aspect of the healing mediums work has largely been discarded since it frequently falls into the legal category of nonphysicians practicing medicine. in the beginning it was not considered proper for healing mediums, most of whom pr

ntense yoga discipline and meditation, has mysticism encyclopedia of occultism& parapsychology. 5th ed. 1084 published his experiences and the perceptions accompanying them in a series of books, which during the last years of his life attracted the attention of scientists in investigating the phenomenon. paranormal side effects most religions have reported miraculous phenomena associated with the path of mysticism, including visions, disembodied voices, levitation, and gifts of healing. christian saints have their miracles and the yogis have their occult powers. it would seem that with the transcendence of normal mental and emotional life, there is an area of transcendence of normal physical law. however, the mystic is warned not to be snared by such phenomena, since it will activate egois

. the foundations of mysticism (presence of god: a history of western christian mysticism, vol 1. new york: crossroad, 1994. o brien, elmer. varieties of mystical experience. new york: holt, rinehart, and winston, 1964. pandit, madhav pundalik. traditions in mysticism. new delhi, india: sterling, 1987. patanjali. the yoga-sutras of patanjali. n.p, n.d.roth, ron and peter occhiogrosso. the healing path of prayer: the modern mystic s guide to spiritual power. new york: harmony books, 1997. swedenborg, emanuel. divine love and wisdom. new york: swedenborg foundation, n.d. underhill, evelyn. the mystic way: a psychological study in christian origins. london and new york, 1913. mysticism: a study in the nature& development of man s spiritual consciousness. london: methuen; new york: e. p. dutto

FAUST

would please me, i must say, a little freedom and divertisement upon a pleasant summer holiday. mephistopheles make use of time, its course so soon is run, yet system teaches you how time is won. i counsel you, dear friend, in sum, that first you take collegium logicum. your spirit s then well broken in for you, in spanish boots laced tightly to, that you henceforth may more deliberately keep the path of thought and straight along it creep, and not perchance criss-cross may go, a- will-o -wisping to and fro. then you ll be taught full many a day what at one stroke you ve done alway, like eating and like drinking free, it now must go like: one! two! three! in fact, when men are fabricating thought, it goes as when a weaver s masterpiece is wrought. one treadle sets a thousand threads a-goin

in doth the sad captive yearningly over the prison s high parapets spread his arms abroad and pine. but a god laid hold on her, her the exile, and from ilion s ruins hither he bore her again to the ancient, the newly adorned father-house, from unspeakable raptures and torments, days of early youth newrefreshed to remember. panthalis [as leader of the chorus. but now forsake ye the joy-encompassed path of song and turn your gaze toward the portal s open wings. sisters, what do i see? does not the queen return again to us here with swift and agitated step? what is it, o great queen, that here within the halls of this thy house, instead of greeting from thine own, could meet and shake thee thus? conceal it thou canst not; for on that brow of thine i see aversion writ, a noble anger that is ba

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

tifas and the tantric chakras. 2 f 3#0 tree of the treasuries of the house of elohim :2% e= i2' through the will of small face, some return back to the creation from the ultimate experience in the roots of the tree. for such souls, the tree takes special form as trees of perfection for whom the illusion of the fall into dualistic consciousness of sefirah kingdom no longer exists. awakening in the path of devotion to small face (called bhakti yoga in india) results in the transformation of the soul into a tree of perfection way of the alef a of unity (figure 4.6. on this perfect tree, the power of consciousness (sans. chitshakti) concentrates in the heart center (sefirah beauty/last. a yogi who has awakened to vast face consciousness via the path of concentration and discrimination between

lows each person to 54' 8: h" 2: 2 2:e 8% customize and evolve a routine of practices, within certain parameters. so, by way of example, this section presents a more elaborate process. in a more elaborate routine of practices, as soon as you open your eyes in the morning, before all else, mentally praise the lord and give thanks for another day of embodied human life and the grace of being on the path of spiritual awakening. if you have been sleeping with a partner, silently acknowledge their inherent divinity as the lord hvhy or queen shekhinah, respectively. attend to any calls of nature, and then make ablution, washing your hands and face, and if you wish, your feet. after making ablution, proceed to your dedicated room or spot where you have your shrine. at the doorway, touch the finge

er, in practice, most people will find that they are unable to do so. even fewer individuals in these latter days have the innate mental and spiritual constitution to ignore small face completely and engage in solely vast face-centered practices. while small face meditation practices use a process of directed imagination to unite all experiences in the realms of name and form, the aspirant on the path of the tree of perfection after the ayin cultivates dispassion and discrimination to systematically renounce and negate every experience, until the individuated consciousness dissolves in the ayn like a salt doll walking into the ocean. hence, exercises which cultivate discrimination (sanskrit viveka) and one-pointed concentration (sanskrit samyana) are a central element in the vast face prac

r own. 1 all aspects of your life can be used for yoga. if you are practicing vast face yoga, do not be intolerant or trivialize those who meditate on god-with-form. remember, all depends on the grace of small face to release you from his/her' 8: h" 2: 2 2:e 8% dream-universe in which you are apparently a creature. on the other hand, devotees should regard with proper respect those who pursue the path of knowledge of god-without-form with firm resolve and earnest intent i.e. different strokes for different folks. through the vehicle of his extraordinary life, master ramakrishna demonstrated the ancient upanishadic teaching that there are many paths leading to the same truth.2 also, the ways and lifestyles of monks should not be confused with the ways and lifestyles of householders living i

the side columns on the flat version of the tree. ishvara (sanskrit: a principal name of small face in the vedas. japa (sanskrit: continuous repetition of a mantra in the hindu tradition. corresponds to zakhor in the qabalah and dhikr in sufism. jinn (hebrew: angels of destruction, demons. jivashakti (sanskrit: energy of consciousness manifest in the embodied soul. jnana (sanskrit: knowledge: the path of direct perception of vast face in the hindu system of yoga. kahuna (hawaiian: one who holds the hidden knowledge. kalah (hebrew: bride: a synonym for shekhinah as the bride of the lord hvhy on shabat. kali (sanskrit: dark one: a principal name of small face in the tantric tradition; a form of the goddess. karma (sanskrit: law of cause and effect, synonymous with hebrew word mazal. kav (heb

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

od himself and his works through the power of the name. the two branches of spanish cabalism are thus both based on the name or names; they are complementary to each other and' on the cabala, see g. g. scholem, major trends in jewish mysticism jerusalem, 1941. 1 scholem, op. cit, p. 210. 3 ibid, p. 212* ibid, p. 18. 92 pico della mirandola and cabalist magic intermingled. one branch is called the path of the sephiroth; the other the path of the names.2 an expert practitioner of the path of the names was the thirteenth-century spanish jew, abraham abulafia, who developed a most complex technique of meditation through a system for combining the hebrew letters in endless varieties of permutations and combinations. though cabala is primarily a mysticism, a way of trying to know god, there is a

hilosophiam catholicam uoco. secunda, tertia, et quarta pars est triplex merchiana, correspondentes triplici philosophiae particularis, de divinis, de mediis& sensibilibus naturis.3 the first of these parts of speculative cabala, described as "catholic" philosophy done with revolving alphabets, is thought by scholem to refer to letter-combinatory techniques of abraham abulafia and his school, the path of the names. the second with its allusion to the three worlds the supercelestial world of the sephiroth and the angels, the celestial world of the stars, and the sensible or terrestrial world would presumably correspond to the path of the sephiroth. in the third of the cabalist conclusions, pico gives a definition of practical cabala: scientia quae est pars practica cabalae, practicat totam

alist conclusions, for the fifty-sixth conclusion shows that he knew something of the mystery of the name of god with seventy-two letters: qui sciuerit explicare quaternarium in denarium, habebit modum si sit peritus cabalae deducendi ex nomine ineffabili nomen 72 literarum. 1 all that we need to retain of the mysteries of the cabalist conclusions is that pico knew in some form the outline of the path of the sephiroth and its connections with the cosmos, and that this was why cabala connected with natural magic as its higher form. from the magical conclusions, we know that he did envisage doing practical cabala, or cabahst magic, though the details of the way in which he did this only the initiated can explain. more could doubtless be learned from reuchlin's de arte cabalistica (1517)2 in

FRATER ELIJAH ANGELS OF CHAOS

ficence (although this is easily understandable. the scarlet brotherhood seeks to extend existence, in hopes of becoming another, in the void, for companionship. i do not grasp the physics so do not ask. we (the scarlet brotherhood) use truth to our ends, neither falling into the vices or virtues of the other extremes (hopefully, but amassing know-ledge and truth through it s various filters. the path of the scarlet brother is one of the highest manifestations of the chaos current. a representation of the infinite variety of the one in perpetual flux. she has sought this. now this may sound like a call to arms, but not in the way one may think. we are now approaching horizon even though a handful of gold dust against a crazy wind is scattered hopelessly the grains must be fused into a sing

back upon ones birth. at the lowest strata we encounter the bestialities of zos. always attempting in blind knowledge, rising away from nothing. the attempts become fool hardy until the absolute absurdity called self is reached. invocation of external illuminations can serve to clear up the intervening miasma as well. now what is this scarlet path (a view from above? for nothing is absolute, the path of the scarlet brother is one of dis-enfranchisement. what meaneth this? our brotherhood seeks recreation, thus it is that we are bound beyond time and space into the thrusting disarray of void. to establish a splotch of black amid the white. the inverse spaces bring calamity into their boring tunnels. the point of crossover is the star of daath. we leap and propel our light (under the guidan

FREEMASON BLUEBOOK

principles of morality and virtue. the compasses teach us to limit our desires in every station, that, rising to eminence by merit, we may live respected and die regretted. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (41 of 76 [11/22/1999 11:51:55 am] i also present to you the rule and line. the rule directs that we should punctually observe our duty, press forward in the path of virtue, and, inclining neither to the right nor the left, in all our actions have eternity in view. the line teaches us the criterion of moral rectitude, to avoid dissimulation in conversation and action, and to direct our steps to the path which leads to immortality. the book of constitutions you are to search at all times. cause it to be read in your lodge, that none may pretend ignoranc

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

by assuming the duties of parenthood would far outweigh any possible loss. what the rosicrucians teach then is that marriage between people who will limit their use of the creative function to the purpose of propagation is eminently good, noble and productive of great soul-growth, but that unmarried aspirant should live an absolutely celibate life if they wish to attain the highest. part viii the path of initiation in an earlier chapter we noted that the transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation. we also remember that at the

he son of cain, received from his ancestor a new hammer and a new word for use in the new age. according to the gospels we also find that jesus, the son of seth, immediately after his descent from golgotha entered the subterranean strata where he remained for some time in communion with the spirits who dwell there. thus the various strata of the earth from the circumference to the center form the path of initiation, both for the sons of seth and the sons of cain, and that is the reason why little or nothing is said of the inner construction of the earth in the multitude of books dealing with subjects of occultism. those who are simply psychics do not know, and those who do know are not saying much. there is a chapter on the subject in the rosicrucian cosmo-conception which gives about all

nothing is said of the inner construction of the earth in the multitude of books dealing with subjects of occultism. those who are simply psychics do not know, and those who do know are not saying much. there is a chapter on the subject in the rosicrucian cosmo-conception which gives about all that one dares to tell, and to that the reader is referred for further information than here given. the path of initiation is guarded in various ways. while we walk the earth in our physical bodies, we are drawn toward the center of the earth by the force of gravitation; but our bodies being solid, that is to say, of the same density as the material whereof our globe is composed, we are thus prevented from sinking through the earth by displacement as we would sink in water, or by interpenetration as

e more he has gathered of that denser substance by indulgence of his lower nature and cultivation of the habit of drunkenness, covetousness, hatred, malice, immoral emotions, and disreputable vices, the easier it is for him to stay around low saloons, gambling houses, red-light districts, and kindred 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. init

e the body of flesh and blood, either intermittently or permanently, and to walk the skies with winged feet, intent upon the business of their lord, clad in the ethereal wedding garment of the new dispensation. this change may have been accomplished through a life of simple helpfulness and prayer as practiced by devoted christians, no matter with what church they are affiliated if they follow the path of the sons of seth. others have attained by following the specific exercises given by the rosicrucians. and thus the process of the unification of the two streams is already under way. but the war between the flesh and the spirit is still raging in the breast of most people as fiercely as it was in the days when paul gave vent to his pent up feelings, and told us how the flesh was warring ag

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ation the rosicrucian fellowship international headquarters p.o. box 713 oceanside, california, 92054, u.s.a. table of contents* part i: lucifer, the rebel angel* part ii: the masonic legend* part iii: the queen of sheba* part iv: casting the molten sea* part v: the mystery of melchisedec* part vi: spiritual alchemy* part vii: the philosopher's stone--what is it and how it is made* part viii: the path of initiation* part ix: armageddon, the great war, and the coming age part i lucifer, the rebel angel the rosicrucian fellowship aims to educate and construct, to be charitable even to those from whom we differ, and never to vent the venom of vituperation, spite, or malice even upon those who seem deliberately determined to mislead. we revere the catholic religion; it is as divine in its esse

idently pulled the plugs, the liquid fire rushed out, was met by the water, and there was a roar that seemed to shake heaven and earth, while the elements boiled and battled. all but hiram hid their faces at the awful havoc; then from the center of the raging fire he heard the call of tubal cain, bidding him jump into the molten sea. full of faith in his ancestor, who had gone before him upon the path of fire, hiram obeyed and plunged fearlessly into the flames. sinking through the disintegrated bottom of the vessel, he was conducted successfully through nine-arch-like layers of the earth to the center, where he found himself in the presence of cain, the founder of his family, who gave him instructions relative to blending water and fire, and who furnished him with a new hammer and a new w

e retain this second sight in a measure. thus we see that the blood is now differently constituted from what it was in the earlier ages of human evolution. the body of jesus was a pioneer vehicle of superlative purity at the time when the christ spirit entered it, as a means of ingress to the center of the earth by the identical path which he jumped into the molten sea and was conducted along the path of initiation to the center of the earth where cain, his ancestor, dwelt. this journey of christ is recorded in i peter 3:18-19 after christ had been freed from the flesh by the violent death on golgotha. when anyone is killed, the venous blood with its impurities clings closely to the flesh, and therefore the arterial blood which flows is distinctly cleaner than it would otherwise be; it is

color is a dull red like the color of a slow burning fire, indicating their passionate, emotional nature. when we examine people upon a somewhat higher rung of the ladder of evolution, the basic color or vibration radiated by them is seen to be of an orange hue, the yellow of intellect mixed with the red of passion. by the spiritual alchemy unconsciously performed by them as they travel along the path of progress and learn to make their emotions subservient to mind a measure, through many experiences in the school of life, they are gradually freeing themselves from bondage to the martial lucifer spirits and the war god jehovah, whose colors are scarlet and red; also by obeying consciously or unconsciously the unifying altruistic christ spirit whose vibrations produce a yellow color which i

saint. when that has been achieved, the greatest feat of alchemy has been performed; the base metal has been changed to gold, the wonderful alloy of the molten sea has been made from the dross of the earth. all that then remains is to "pull the plugs" and pour it. the natural golden color is the christ ray finding its chemical expression in the oxygen, a solar element, and as we advance upon the path of evolution towards universal brotherhood even those who are not professedly religious acquire a tinge of gold in their auras due to the higher altruistic impulses common to the west. paul speaks of this as "christ being formed in you" for when we have learned to mix the alloy by spiritual lives, when we vibrate to the same pitch as he, we are christ-like, ready, as said, to pull the plugs o

FREEMASONS SATANISM AND SYMBOLISM

author, perkins, has just admitted that freemasonry originated in the place where shiva (satan) lives. since the bib le clearly, boldly, and unequivocally states that satan's place is in hell, we can see that masonry has just admitted that she originated in hell. manly p. hall, 33rd degree mason, k.t, in his book, initiates of the flame boldly admits freemasonry is from hell "those who follow the path of faith (or the heart) use water and are known as the sons of seth, while those who follow the path of the mind and action are the sons of cain, who was the son of samael, the spirit of fire. today, we find the latter among the alchemists, the hermetic philosophers, the rosicrucians and the freemasons [p. 20] hall places freemasonry among the circle of the damned- sons of cain, who rebelled

e male principle, symbolized by the sun, assumed the form of the lingam [phallus] and placed himself erect in the center of the lunette, like the mast of a ship["point within a circle" short talk bulletin, august, 1931, masonic bulletin designed to read within the lodges, p. 4] sex within a circle the circle is commonly used to depict the female sexual organ. satanists love to use the "eight-step path of enlightenment (right) they believe a person needs to go through eight separate steps to become fully enlightened spiritually. the final step which is the eighth step, is the sex act. notice that the very center of this symbol is a very small circle. this symbol is the ultimate female sexual representation. probably the most famous of all obelisks in the world, is the washington monument. i

FULLER J F C SECRET WISDOM OF THE QABALAH

the geographers.7 though refuted by origen,8 celsus was undoubtedly right when he declared that the primitive christian church was possessed of a secret system, and weishaupt, the supposed founder of the illuminati, may not have been altogether wrong when he said: no one. has so cleverly concealed the high meaning of his teaching, and no one finally has so surely and easily directed men on to the path of freedom, as our great master jesus of nazareth. this secret meaning and natural consequence of his teaching he hid completely, for jesus had a secret doctrine, as we see in more than one place of the scriptures.9 whether this is so or not, there can be no doubt whatever that the bible is a mystical work containing a secret doctrine which is only known to those who have been initiated into

s from a centre, or a working inwards from a circumference, a breathing in and out. in both there is a starting-point and a beyond the starting-point: a duality which presupposes a choice between at least two directions, the value of each differing according to the circumstances which surround each at any given time. consequently in the intellectual sphere there must always be a right and a wrong path of action; in the moral sphere a good and a bad path; and in the physical sphere one which gains or loses, assists or resists. these three series of opposite but, in reality, complementary principles have ever since the beginnings of human thought perplexed the mind of man, and none more so than the second, which has revolved round the problem of good and evil. deeply and searchingly has the

ke (jaws and tongue, and its numerical value clearly shows its triadic nature; further still, 300, its value, esoterically symbolizes the 300 sephiroth of the three worlds which preceded the creation of the world of matter. though as spiritual fire, or glory, it is the symbol of the shekinah, the sepher yetzirah hints that it also represents transmutation and the devil.23 usually the thirty-first path of the tree of life is referred to it, and according to the 32 paths of wisdom, this path gis called the perpetual intelligence. because it rules the movement of the sun and the moon according to their constitution, and causes each to gravitate in its respective orb h. 24 in other words, it is the equilibrating force in the world of action, kether 'hokmah, and binah, christ and the two thieve

n for them the supernal gates which face on the four quarters of the world. and, indeed, this process is followed by god in all that he does for israel and the righteous among them. for we know that when a man has been long shut up in darkness it is necessary, on bringing him into the light, first to make for him an opening as small as the eye of a needle secret wisdom of the qabalah page 73 [the path of daleth on the tree of life] and then one a little larger, and so on gradually until he can endure the full light. it is the same with israel, as we read 'by little and little i will drive them out from before thee, until thou be increased, etc. f [ex. xxiii, 30] so, too, a sick man who is recovering cannot be given a full diet all at once, but only gradually. but with esau it was not so. h

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ow255 hanging, shaded lamps. he would climb dangerously to the top of a none-too-robust ladder, and perched, high up in the dimness, would browse on the books; from time to time deep groans would amuse us, groans to remind us of how bored he was.is,andyet however boring spiritualismmight be, it had helped to restore his faithand-evenmoreimportant-ithad helped himtoopen'thatgate which opens on the path of love--7- doraandthecomingoflovemrritahad made a deep impression upon waite at the seancewithcecil dyce, andwhenthe offer of a further sitting was made waite took it up eagerly.whathappened atthatsecond seance isnotknown, for only the first paragraph of waite's manuscript accountofit has survived; enough, however, to recordwhowas present:ithink it was on the saturday following[i,e,7march 18

gsnearandfar,p. 137. perhaps he found the 'process' in waite'sbookofblackmagicof 1898, for waite might. almost have had machen inmindwhenhe wrote:it would, however, be unsafe to affirm that all persons making use of the ceremonies in the rituals would fail to obtain results. perhaps in the majority of cases most of such experiments made in the past were attendedwithresults of a kind. to enter the path of hallucination is likely to insure hallucination, and in the presence of hypnotic and clairvoyant factsitwould be absurd to suppose that the seering processes of ancientmagic-whicharemany-didnot produce seership, or that the auto-hypnotic state which much magical ritual would obviously tend to occasion in predisposed persons did not frequently induce it, and not always only in the predispos

iated 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 magic and would soon leave allofoccultism for a new career on the stage.hehad also metwithinthe confines of the goldendawn'a dark young man,ofquiet and retiring aspect,whowore glasses' andwhotoldhim'a queer taleofthe manner in which his life was in daily jeopardy'(thingsnearandfar,p. 148: a living counterpart, to all intents, oftheyoung man in spectacleswhofigures so prominently inth

of his death, the fellowship of therosycrosshad no other imperator beside waite.notthat his rule was either malign or capricious; waite had no desire to emulate the paranoid macgregor mathers, and his government of theorderwasbothsane and sensible. there was no seekingoutof secret chiefs or 'sun masters' in the manner of felkin or brodie-innes; the fellowship saw itself purely as'theguardian of a path of symbolism communicated in ritual after the manner of the chief instituted mysteries, past and present, and that symbolism 'is concerned onlywiththe quest and attainment of the human soul on its return to the divine centre: it is sought thereby to recall its members to the true object of research and the living method of its attainment. at the very outset of his career in the order, the wou

o the true object of research and the living method of its attainment. at the very outset of his career in the order, the would-be neophyte was told'thefulfilment of earthly life is inthelife which is eternal, and the sole purpose of man's sojourn in the material world is that he may attain union with the divine' it was also no accident that in1915,the year the fellowship was founded to provide a path of mystical141__thewayofdivine union- 140experienceforthosewhosought it, waite published a literary exposition of that path, in the form of his mostimportantworkon mysticism,the way of divine union.it is a most extraordinary work.itattempts, as must all mystical works to express the inexpressible,but waite emphasized the role of the mind in translatingthemystical experience-evenwithinourownco

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ming spiritual descent from the builders of king solomon's temple or madame blavatsky with her dubious claims for a theosophical wisdom born in lost ages.itwas possibly partofthe more general desire for respectability that characterized english occultists and distinguished them from the illuminati of the continent, who worked as much for political subversion as for spiritual enlightenment. such a path of revolution was abhorrent to studentsofthe occult arts and sciences in england, whatever the tradition they followed. thus, ebenezer sibly, physician and astrologer ex255 traordinary, dedicated his massiveillustrationoftheoccultsciences(1784)to the freemasons, praising the 'moral rectitude and purityofdesign'oftheir fraternity, and he took great pains to show the14thegoldendawnconformity of

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

eyare the door-postsofthe gateway of the hidden wisdom, they are the emblemsofeternal equilibrium,ofthe dual powersofday and night, love and hatred, severityand mercy, fixed and volatile, work and rest, the subtle force of the loadstone, with its dual polarity, and the eternal outpouring and inpouring of the heart of god.thelamps that burn with a veiled light upon their summits point out that the path of the hidden knowledge is the straight and narrow way between them, unlike the path of nature, which is a continual undulation, the coiling and uncoilingofthe serpent.itwas for this that i passed between the pillars when you were restored to the light and for this also that you were placed between them to receive the perfect consecration. my throne at the gate of the east is the placeofthe r

will let you lean on him; he will only show a few stepsofthe way, he has passed and you must not pass even that way ifyour higher senses tell you that such are not for you: for the paths are many but there is one goal to which all good paths lead. many paths are good, and end in happiness which is wisdom; but everygood path is toilsome, steep and often rugged; and if you find yourself treading a path of thought and action, which is pleasant andeasy-bewarethereof, and take counsel with your higher self, lest you are self deceived and you are but wandering in a labyrinth with flowery borders which conceal perchance many noxious animals, snares, and foot holes. be not ambitious in the world's sense; strive forselfculture,not that you may be able to surpass your fellow,but work as they do, wh

GILBERT THE MAGICAL MASON

enderhanded touch a nettle, and it stings you for your pains, grasp it like a man of mettle, and it soft as silk remains,'yet the few and scanty hours during which we are spared to assembleinthis isis-urania temple of study are not to be expendedinany teaching which can be equally well obtained without the portals. no- my fratres, the solemn warning is delivered to you, because you have entered a path of danger; you are volunteers72themagical masonin the pursuit of occult science- you have signed your name in token of a desire and intent topractiseoccultism- and hence you have exposed yourselves to dangers whichbutfaintly and rarely assail the common people, except in disease, for he who puts his hand to the plough of the field of the unknown may raise up a host of the powers of evil, of d

no. 48 and vol. ix, no. 49 (august and september 1891, pp.465-9,27-32.110. afurtherglanceatthekabalahupon several previous occasions i have had the pleasure of giving lectures, by special request, upon kabalistic philosophy, before audiences of theosophists. i have indeed found that the modern theosophists of the school of the late lamented madame blavatsky are fond of wandering from the sanskrit path of occult philosophy into the fields of the egypto-hebraic mysticism of the early kabalah. our respected h.p.b. herself also has, in her books, made constant references to the philosophic and mystic doctrines of the ancient rabbinic teachers, and, although we find her condemning many of their more modern vagaries, yet she implied the belief that the pure and ancient kabalah was a western offs

e numbers and the twenty-two letters: these again being symbols of the divine emanations, the sephiroth, the holy voices chanting at the crystal sea, of the great sea, the mothersupernal-binah: and of the twenty-two occult forces of the nature of the universe symbolized by the three primary elements, the planets, and the zodiacal influences of the heavens which tincture human concerns through the path of our sun in annual course. now, to show the close connection between the kabalah and orthodox judaism, we find the rabbis cataloguing the books of the old testament into a series of twenty-two (the letters) works to be read for spiritual life; this twenty-two they obtained from the thirty-nine books of the canon, by collecting the twelve minor prophets into one treatise, ruth they added to

to reject spiritual truth: whether from bigotry, self255 interest, or from a policy oflaisseralleris not important: the rejection is the key of the position. i congratulate you who are present, as those who have come out from among the masses of unthinking beings, and are seeking fortruth,earnest of purpose, and not to be dismayed by the disapprobation of those who prefer the easy,buthumiliating path of the many who allow others to do their thinking for them, and of those who are content with the ideal of a happy home to be obtained by means of the bodily sufferings of another.thebulwark and main foundation of the public hebrew religion has always been the pentateuch, five treatises attrib255 uted to moses which contained the laws of jehovah given to his chosen people.theold testament beg

pt, in this essay, to elucidate the ideas respecting the devil and beings who are of an evil nature, who may have an evil and malicious effect on human life and progress.thechristian religion has inherited from the jewish faith its belief in satan as the arch devil of our environment, and it is also assumed that satan works by means of his inferior malefic assistants, to lead many astray from the path of virtue.ourmodern christianity does not, however, specify names for any other individual devils, nor even classes of them, as did the old jewish rabbis. hebrew rabbinic theology teems with names of evil spirits, classing them, and narrating episodes in great variety of their malice, and success in leading men into sin and danger.italso enters into minute details of the many forms of hell, i

GILBERT THE SORCERER AND HIS APPRENTICE

ry colours, one the flame redoffire, the second the blue of water, the third the luminous yellow of air, and that of the fourth is black, signifying the earth; and which colour is obtained by the mixture of the three others. but the candidate is clad in the white robe, to point out to him that he should not be led aside by the attraction of the elements, but that he should steadfastly follow that path of spiritual purity which alone willleadhimto the divine light. now astrology points out that the signs of the zodiac partake of the nature of the elements, and that the four most important periods in the year are the respective entries of the sun into the four signs of taurus, leo, scorpio and aquarius, which are represented in the hebrew cherubim with the heads of the bull, the lion, the ea

ous as they are amusingandinstructive. in one word, this book is thepackoftarotcards.'letus now examine the wordtarot,ortaro,anddiscover, if we can, itstruederivation and meaning. court de gebelin states that there are three words of oriental origin preserved in the nomenclature of the pack. these aretaro,mat,andpagad.taro,he says, is pure egyptian; from tar,path,andro,ros,or rag, royal-the royal path of life.54 thesorcererand his267apprenticematis oriental,andmeans overpowered,murdered,crack255 brained; whilepagad,he adds, is also oriental, forpag,chief, or master,andgad,fortune. vaillant says:'thegreat divinity ashtaroth, as- taroth, isnoother than the indo-tartar tan-tara, the tarot, the zodiac' my derivation of the word, which i have never found given by any author, is from the ancient

GILBERT R A THE MASONIC CAREER OF A

t rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that the symbolism in each of these traditions had a common root and a 61[61] springett wrot

GLOBAL FREEMASONRY

urpose of this book is to train young masons. concerning the masons' belief in the "great architect of the universe" he has this to say: masonry is not godless. but the concept of god they have adopted is different from that of religion. the god of masonry is an exalted principle. it is at the apex of the evolution. by criticizing our inner being, knowing ourselves and deliberately walking in the path of science, intelligence and virtue, we can lessen the angle between him and us. then, this god does not possess the good and bad characteristics of human beings. it is not personified. it is not thought of as the guide of nature or humanity. it is the architect of the great working of the universe, of its unity and harmony. it is the totality of all the creatures in the universe, a total pow

ompletely covered by water.91 another article in the magazine mimar sinan claims that the first living cells, and those that multiplied from them, were conscious, formed a plan and implemented it: the beginning of life on earth happened when a single cell came to be. this single cell immediately began to move and, under a vital and truly rebellious impulse, divided in two and continued along this path of infinite division. but these separated cells perceive no purpose to their wandering and, as if fearing this wandering and under a powerful instinctive drive of self-preservation, these separated cells co-operate among themselves, come together and work in a total democratic harmony and self-sacrifice in the creation of those organs critical for life.92 but, contrary to what is asserted in

. the members of this organization have for centuries followed a number of laws whose origins are unknown. moreover, they are quite determined that no one alter these laws. not one of them comes forward to ask why they follow them! and, for the sake of following these laws, they readily ignore the discoveries of science and their logical conclusions. can it be that such a society is following the path of "reason" and "science? another part of the article quoted above, states literally that a mason must obey the laws without questioning: in my opinion, a landmark is such an old part of masonry that i have never been curious about their origins neither in the lodge nor in my activities as a freemason. i cannot help analyzing why i should feel this way but i feel that if the structure of free

GNOSTIC CATECHISM

t rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that the symbolism in each of these traditions had a common root and a 61[61] springett wrot

GNOSTIC HANDBOOK

es of life are manifested. logos and sophia the two principles which are manifested and work in unison with the divine will are the logos and sophia. the logos is the divine mind and the concept came directly from the greek mystery traditions. indeed as early as 6th century bce heraclitus stated that the logos was shared by all. while orpheus stated behold the logos divine, thread well the narrow path of life and gaze of him. it is from this tradition that the gospel of st.john derives it model as expressed in the early verse in the beginning was the logos. the logos was known as spenta mainyu in the zoroastrian tradition in mythology it is sometimes the pre existed state of the son of god. there are many positions in the great chain of being for the logos and sophia and as we study furthe

he spirit of god in man is a spark, a seed of light, it is caught in matter and crying out for salvation. the logos embodied in jesus answers the call and through great suffering offers salvation. but it is not that simple, for while sophia still lives in the world system, she can only travel to the upperworld by day and must return to the underworld by night or so the legend goes. so man, on the path of transfiguration, though being reborn through the powers of the pleroma must live in the world, but try not to be of it. sophia hence offers us some fascinating insights into the nature of god. she is the daughter of the divine will and yet is the part of the divine will itself, she is the spouse and lover of the logos and the spirit within man. she is reflected in the light hidden in natur

s immense periods of time and sets the stage onto which humanity plays its part. these four ages are also found in the greek historical tradition as the ages of gold, silver, bronze and iron. however what is especially interested in the greek in a trans- temporal age which exists between the copper and kali yuga. while this age the age of heroes, is not seen as existing "in time, it exists as the path of transfiguration (the solar tradition) during the kali yuga. so while the age may be dark, there is wisdom for those who seek. while the vedic, indo-european, biblical and greek traditions may be primarily of a traditional religious nature, the concept of decline is also found within the work of many great historians, so much so that many speak of the school of historical pessimism. in some

l warriorship he elucidated most clearly in his radically revisionist book on buddhism "the doctrine of awakening. in the doctrine of awakening evola offers a radical re-assessment of buddhism and indeed of the gnostic handbook page 62 the path to completeness. he argues than the modern monastic approach of buddhism is alien to gautama s original intent and suggests that buddhism was originally a path of action. accordingly evola sees the primal form of buddhism as centred on a warrior/priest rather than on a monk. he uses emphasizes the role of aristocracy but in a unique evolian sense. the term aristocrat here is used in its strictest etymological sense, coming from the greek word aristos meaning best. the buddhist disdain for talking about self and god comes not from disbelief, evola ar

istocratic self. evola s worship of the heroic brings us full circle, it brings us back to the yugas and the greek model with its trans=temporal heroic age. the age of heroes in the greek system exists outside the time based cycle of gold, silver, copper and iron, it is that call to go beyond the natural entropy of the cycles and achieve greatness. in evola s system it is the true solar path, the path of the sun which leads back to the axis mundi, the polar golden age. the gnostic handbook page 63 the great year the concept of precession is central to the cycle known as the great or platonic year. it is based on the simple fact that the earth does not sit straight, there is a slight wobble in the earth s axis as it spins. accordingly the north pole describes a circle taking 2590 years to r

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

mmortality and hence became truly mortal. his true self, which had evolved through many cycles, was contaminated by the fall and could not survive in his now degenerated state. accordingly, his yechidah or self became powerless, locked in a fallen vehicle and could exist only as a spark of light- a potential. the only way to reactivate this self is by the application of the mysteries found on the path of transfiguration. this transfigurative process involves a spiritual technology whereby man is reborn through the power of the treasury of light, and the ruach is united with the re-awakened yechidah. the yechidah, using the energies of the ruach and nephesh is re-developed, and the true self is revealed. the mixed impersonal current which invigorates the fallen system is transmutated, and t

subjugate the mind and body and awaken the hga. this stage is probably one of the most misunderstood aspects of the mystical tradition. christians talk about giving their life to jesus, making christ the centre of their existence and yet do not have any idea of what this really means. the christian concept of conversion is a corruption of the mystical transformation that happens when we enter the path of transfiguration. the christ who is the hga and the son of god, the light that becomes the centre of our lives is our own true self. conversion is the process of putting the animal and adept in their places, destroying links with the demiurgic kingdom and invoking the true self. this is the first stage. the second stage: knowledge and conversation the second stage is where the gnostic begin

lutionary cycles after we return to the treasury of light. there are many dangers at this stage, i cannot list the number of gnostics who have tried to artificially bring about union with the hga and become convinced they are the lord of wisdom himself or at least some vast entity. self delusion is the price they paid and one of the biggest risks on the spiritual path. there are many risks on the path of transfiguration, be aware of them! the process of awakening the light self is central to gnostic practice, but also thwart with danger. we are living at the end of the age, in the fallen kingdoms- expect trouble. it is not possible to achieve a state of perfect balance, for we are exiles in an gnostic theurgy page 71 the bodies, mind and related titles mind, planes and worlds the mind. the

chons, battling against the seven planets and fallen webs and traps. after navigating through gnostic theurgy page 84 the fallen kingdom it can, because of its light nature, shed its lower skin and pass through the cross or barrier and return home to the pleroma. the practices of this buddhist sect are esoteric in nature and have much in common with the secret techniques used within the celestial path of the gnostic tradition. this tradition is also found reflected in the secret chariot or merkeva mysticism of the kabbalistic tradition. seven days of re-creation another tradition which expresses this process of re-creation is found hidden within the creation tale of genesis. emanuel swedenborg, the great swedish mystic, taught that hidden with the seven days of creation was a description o

alist christians who are supposedly reborn by a quick prayer at a revival meeting! gnostic theurgy page 127 no, being reborn is being transformed from one substance to another! the two paths there are two paths within the process of transfiguration. the first path is known as the terrestrial path (or that of the dove, the second that of the serpent (the celestial path. before anyone can enter the path of the serpent of wisdom (or the celestial path) they must have graduated from the terrestrial path first. the terrestrial path is the path of rebirth for most gnostics. it transforms the dialectic into the very substance of the treasury of light. in the new testament it is the path of the called. in the secret teachings of valentinus, those who enter the path of the dove are known as psychic

GOETIA LUCIFERIAN

ety) is considered a deterrent from our individual evolution, thus is not acceptable. magick is the highest art of conscious elevation; it is the specific ascension of the self and an opening forth of higher articulation of self. magick is the arte of the sun, which is fertile and beautiful, the very foundation built in gold brilliance. magick is the evolution of the spirit 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 t

r or low black magic, the magic of theurgy (high sorcery) has not been a connection in detail explored until now. theurgy is high magick, or high sorcery. it is the development of the self in light and aimed at bettering ones being on numerous levels. light may refer to the perception of being, as lucifer who is the lord of the sun and the emerald crowned initiator of magick. theurgy would be the path of invoking the genius or guardian angel of the self. this operation has been dealt with in length in the works of abramelin, aleister crowley s liber samekh and equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was translat

stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was translated by charles wycliffe goodwin and published in 1852. it was indeed aleister crowley who asserted correctly so that the supreme ritual was the one to invoke the holy guardian angel, as this led to the path of individual perfection. this is a common ground of which the left hand path and the right hand path practitioner may agree. the paths become clearly defined when the rhp seeks to reach spiritual perfection, then letting the consciousness be joined in union with the divine light, or the hebrew ain soph, which is limitless light. the lhp practitioner views consciousness and being as beautiful

thus one who encircles energy and the spirits of the dead and the subconscious around the self; to strengthen and explore the avenues of a strong and open mind. the black magician also understands the respect which is necessary with working with exterior forces which often relate in an interior context. this is the key to the goetic sorcery path which is for this reason considered dangerous. the path of magick is that godform of lucifer, the angel perfected. the luciferian spirit is fire born, alive, vigorous and strong in will and pride. lucifer ascends in the sun, and falls with the darkening of the moon. this is the path of magick itself as above, so below. the luciferian model is presented strongly in this book, as this is a gateway or key to the mind expanding and developing. no long

al 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 thee fire-djinn of the southern quarter, be the torch which would ignite me, immolate me in your presence, as your child on the path of shadow unto light. samael great dragon transformed, i summon thee as fulmino-lucifer, the morning star of the east, the serpent-angel of the emerald crown who fell to earth awaken now and open forth the gates of the imagination by air and dream. mahazael father of the witch spirit, who blesses and curses under the hidden and bright moon, i do summon thee forth unto me, initiator of flame a

GOLDEN DAWN RITUALS K

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 bind myself, on behalf of the whole second order, even as i am now bound physica

GOLDEN DAWN RITUALS SADD

t each of the squares refers to a specific decanate. the zodiacal sign refers to the group of 3 squares or block. here be the rules governing the attributions of the 12 signs to the great cross: kerubics to the linea spiritus sancti cardinals to the linea dei patris mutables to the linea dei fellique thou shall not confuse the cross of ten squares as illustrated in the admission badge of the 27th path of p, as taught in the 4= 7 grade of philosophus. thou shall note that the assignment of the planets to the sephirotic cross is quite different. thou shall also note that the system employed is constant and applies to all of the sixteen sephirotic crosses on the four elemental tablets. 19 attribution: k and tarot key 10, wheel of fortune is attributed to rtk. title of card: lord of the forces

o rtk. title of card: lord of the forces of life. rtk is the source of all life. b and tarot key 1, the magician is attributed to hmkh. title of card: magus of power. hmkh is the distributor of power found in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attributed to hnyb. title of card: priestess of the silver star. compare the position of the path of g on the tree of life. hnyb completes the supernal triad and acts as the "high priestess" to the inferior sephiroth. c and tarot key 3, the empress, is attributed to dsj. title of card: daughter of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the base of the triangle of the supernals. f and tarot key 16, the blasted tower, is attributed to hrwbg. title of

GOLDEN DAWN RITUALS U7

s material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal 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 this is the gbook of the path of the chameleon h. the knowledge of the colors of the forces which lie beyond the physical universe. study thou well that saying of hermes, gthat which is below is like that which is above, h for if that which is below is conformed according to the law of the concealed one. great is his name. be thou well assured that the closer thou adherest unto the law of the universe in thy working, by s

e, h for if that which is below is conformed according to the law of the concealed one. great is his name. be thou well assured that the closer thou adherest unto the law of the universe in thy working, by so much the more is thy magical working just and true. recall what was said unto thee in the ritual of the paths of the portal of the vault of the adepti: gtherefore, by the straight and narrow path of s, let the philosophus advance like the arrow from the bow of tcq. h now, tcq, the bow, is the rainbow of promise stretched above the earth, whose name is formed from the letters of the paths leading from twklm. if then it be by the path of s, that the philosophus should advance to the knowledge of the adept, turning aside neither unto the right hand nor unto the left, whereon are the evil

ed above the earth, whose name is formed from the letters of the paths leading from twklm. if then it be by the path of s, that the philosophus should advance to the knowledge of the adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of death and the devil. he must have a perfect and absolute knowledge of the bow, ere he can follow the path of the arrow. but the bow is of brilliant and perfect color, whose analysis and synthesis yield others of the same scale, and hence is this book entitled, gthe book of the path of the chameleon, h that path, namely which ascendeth alone through the force of tcq, the bow. and if thy knowledge and application of the outer knowledge which thou hast already learned be faulty and incorrect, how wi

GOLDEN DAWN RITUALS VENUSZAM16

ed, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talisma

GOLDEN DAWN RITUALS Z1

f anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple under the presidency of the chiefs. there, he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as as inductor to the sacred mysteries. the insignia and symbols of hierophant are: the throne of the east on the path of s, outside the veil. the mantle of bright, flame scarlet, bearing a white cross on the left breast. the lamen suspended from a white collar. the crown-headed sceptre. the banner of the east. the position of the throne on the path s is fitting for the "inductor to the mysteries" as there is placed in that balanced and central position that knowledge of the light in trapt. being placed befor

ning and terrible to the outer, as concealing an avenging force ever ready to break forth against the evil ones. on the left breast is a white cross to represent the purification of matter unto the light. the sword represents the forces of the pillar of severity as a whole, but the places of the sephiroth are not necessarily indicated thereon. the guard is dwh and may be of brass, the grip is the path of c and may be of scarlet. the pommel, twklm, and may be black. the grip by which it is wielded, being the path c, represents the universe governed by the flaming force of severity and represents the hiereus as wielding the forces of divine severity "the sword of vengeance" is its name. the lamen is partially explained in the portal thus "the outer circle includes the four sephiroth, trapt

or leopard, and the hind parts of a water-horse. he is the administrator of the power of the evil triad. 16 the stooping dragon, apophra-l sez the slayer of osiris, szathan toophon. the brutal power of demonic force, bessz. the synthesis of this evil triad "the mouth of the power of destruction" is called ommoo-szathan. 4. the station of harpocrates: the invisible station of harpocrates is on the path of s, between the station of hegemon and the invisible station of the evil triad. harpocrates is the god of silence and mystery, whose name is the word of this grade of neophyte. he is the younger brother of horus, hoor-po-kratt-l st. 5. the stations of isis and nephthys are respectively at the places of the pillars in jxn and dwh, and these great goddesses are not otherwise shown in the grad

as it were, the preparation of a fitting shrine for the forces of the divine light. while all this goes forward, especially after the hierophant s for by names and images are all powers awakened and reawakened, the officers become clothed in their godforms and the invisible stations awaken. the procession of officers is then formed in the north in readiness for the mystic circumambulation in the path of light. it is formed in the north, beginning from the station of stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world by the spirit and the waters. the mystic reverse circumambulation forms its procession in the south, beginning from the station of dadouchos, as symbolic of the ending and judgment of the world by d

r is yellow with a middle band of squares in mauve and green. his tunic is mauve with yellow stripes, and he has a lion s tail. his limbs are natural color, his ornaments are red and green. he carries a blue ankh, and a stylus and writing tablet. he stands on mauve and yellow. the invisible stations these naturally fall into four groups given below in order of their importance. 1. stations in the path of s in the middle pillar- hathor- ho-or-po-kratt-l st--evil persona. 2. kerubim. 3. children of horus. 4. the forty-two assessors. 23 1. stations in the path of s: hathor: this great goddess formulates behind the hierophant in the east. her face and limbs are of translucent gold. she wears a scarlet sun disc, resting between black horns from the back of which rise two feathers in white, barr

GOLDEN DAWN RITUALS Z2

the hidden light, etc. 9. i candidate is asked whether he is willing to take the obligation. he assents and is instructed now to kneel at the altar. 3 10. j administration of the obligation, and raising the neophyte from the kneeling position. 11. k candidate is placed in the north. oration of the hierophant, the voice of my higher self, etc. hierophant commands the mystic circumambulation in the path of darkness. 12. l procession. candidate barred in south. second baptism of n and o. speech of hegemon. allowing the candidate to proceed. 13. m hoodwink slipped up. challenge of hiereus. speech of hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in north. third baptism. speech of hegemon allowing candidate to approach unto the gate of the east. 15

mon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in north. third baptism. speech of hegemon allowing candidate to approach unto the gate of the east. 15. o hoodwink slipped up for the second time. hierophant challenges. hegemon answers for candidate. speech of hierophant. candidate passes on. 16. p candidate led to west of altar. hierophant advances by the path of samekh. officers form the triangle. prayer of hierophant. 17. q candidate rises. hierophant addresses him, long has thou dwelt in darkness. quit the night and seek the day. hoodwink finally removed. scepters and swords joined. we receive thee, etc. then the mystic words. 18. r hierophant indicates lamp of kerux. he commands that the candidate be conducted to the east of the altar. he order

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

the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unto manifestation save by the virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am he great one of the path of the shades. i am the exorcist in the midst of the exorcism. appear thou therefore without fear before me, so pass thou on. he then reveils the sigil. n. take the sigil to the north, circumambulating first, halt, place the sigil on the ground, stand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of, th

e shroud myself in darkness, per adventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to lead the way. l. then, taking up the light (not from the altar) in the right hand, circumambulate. now take up the telesmata or material basis, carry it around the circle, place it on the ground due south, then bar it, purify and consecrate with n and o and afresh, lift it with left hand, turn and face west, say, creature of talismans

GOLDEN DAWN RITUALS Z3

lightening cometh out of the east and shineth even unto the west, even so, shall the coming of the son of man be. the candidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man. he who comes forward from the darkness of twklm to endeavor to regain the knowledge of the light. this is what is meant by the speech of the hegemon, because the path of the initiate is but darkness and foolishness to the natural man. the single knock given by the hegemon without the door represents the consenting will of the natural man to receive the force formulated by the hierophant, and is answered by the kerux within as if a witness were confirming the same. this being done, the kerux, as a witness, demands authority from the hierophant to admit the

rence for the gods who live forever, the aeons of infinite years. herein is a great error and one which may, in its ultimatum bring about the fall of the genius, a sin which entails none the less terrible consequences because it is a sign of the higher plane where the choice is not between good and evil, but between the higher and lower forms of good. therefore, the mystic circumambulation in the path of darkness is led by the kerux with the symbolic light, as formulating that the higher soul is not the only divine light, but rather a spark from the ineffable flame. the kerux, in his turn, is but the watcher of the gods. after the kerux comes the hegemon, the translator of the higher self, leadng the candidate. then comes the goddesses of the scales of the balance, the stolistes and the da

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

GOLDEN DAWN RITUALS ZAM10

isible. so that seeing me, men may see me not, nor understand, but that they may see the thing that they see not, and comprehend not the thing that they behold. as it is desired, so shall it be" 8 step 17 pass to the north, and face east. say "i have set my feet in the north, and have said 'i will shroud myself in mystery and concealment' the voice of my higher self said unto me 'let me enter the path of darkness, peradventure, thus, may i attain the light. i am the only being in an abyss of darkness; from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of darkness answered unto my soul 'i am he that formulates in darkness, the light that shineth in darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the p

GOLDEN DAWN RITUALS ZAM16

ed, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talisma

GOLDEN DAWN RITUALS ZAM20

st, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the lesser banishing ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without the wand and take therefrom the fire wand. face south, raise the wand above your head, and slowly circumambulate in the path of a, saying "and when, after all the phantoms have vanished, thou shalt see that holy and formless o, that o which darts and flashes through the hidden depths of the universe, hear thou the voice of o" step 3 on reaching south, make the invoking fire pentagram and the sign of the lion's head. say "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye ang

ough the hidden depths of the universe, hear thou the voice of o" step 3 on reaching south, make the invoking fire pentagram and the sign of the lion's head. say "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south" step 4 replace wand on altar, take cup and go west. sprinkle to the west and circumambulate temple in the path of a, saying "so therefore, first, the priest who governeth the works of o must sprinkle with the lustral waters of the loud resounding sea" step 5 on reaching the west, sprinkle with n, make invoking water pentagram and the sign of the eagle's head. say "mph arsl gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the west" step 6 repl

works of o must sprinkle with the lustral waters of the loud resounding sea" step 5 on reaching the west, sprinkle with n, make invoking water pentagram and the sign of the eagle's head. say "mph arsl gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the west" step 6 replace cup, take dagger, strike towards east, and circumambulate in the path of a, saying: 4 "such a o existeth, extending through the rushings of m, or even a o formless, whence cometh the image of a voice; or even a flashing light, abounding, revolving, whirling forth, crying aloud" step 7 on reaching east, strike forward with dagger, make invoking air pentagram and the sign of the head of the man. say "oro ibah aozpi. in the names and letters of the great eastern q

, abounding, revolving, whirling forth, crying aloud" step 7 on reaching east, strike forward with dagger, make invoking air pentagram and the sign of the head of the man. say "oro ibah aozpi. in the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watchtower of the east" step 8 replace dagger. take pantacle, go to the north, shake thrice, and circumambulate in the path of a, saying "stoop not down into that darkly splendid world where in gloom, delighting in unintelligible images, a black, ever rolling abyss, ever espousing a body unluminous, formless and void" step 9 reaching the north, shake pantacle thrice and with it make invoking earth pentagram and trace the sign of the head of the bull. say "mor dial hctga. in the names and letters of the great north

thee. amen. i desire the attainment of the knowledge and conversation of my higher and divine genius, the summum bonum, true wisdom and perfect happiness, the power of true, inner alchemy" step 15 return to the west of the center altar. kneel west of the altar, and while aspiring strongly say "in the divine name iao i invoke thee, thou great avenging angel hua, to confirm and strengthen me in the path of the light. o messenger of the beloved one, let thy shadow be over me. thy name is death, it may be, or shame or love. 7 so when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may choose between the evil and the good, and try all things of doubtful and fictit

GOLDEN DAWN RITUALS ZAM22

ass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground and face the talisman as the hiereus. say: thou cannot pass from concealment into manifestation save by the virtue of the name \yhla. before all things was the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of an exorcism. take on manifestation before me without fear, for i am he in whom fear is not. thou hast known me, so pass thou on. 10 i purify thee with n and consecrate thee with o. pass thou on towards the east. step 5 upon arriving at the east, strike it once, unveil it partially. say: thou cannot pass from concealment into manifestation save by t

GOLDEN CHAIN AND THE LONELY ROAD

sion and endeavour to arrive at a comprehension of its diverse arcana. if justice would be done to its subtleties the manifold complex of initiatory 'forms, as extant within contemporary cunning craft praxis, deserves a broad and detailed study. in the following pages an attempt will be made to accomplish this, to distinguish between the 'types' of initiation which may occur for a seeker upon the path of the elder craft, and furthermore to define the various strands of magical transmission which may be considered as 'lineages' or 'chains of g nosis' in and of themselves. in attempting to do this i shall admittedly be drawing directly from my own experience, specifically from that which i have gained as the present magister of the cultus sabbati. consequently, a subjective delimitation of t

ent teachers to receive different bodies of knowledge and to receive to 'power' of distinct lineal paths of the sabbatic gnosis. so long as each lineage is appreciated for its own autonomous integrity, an individual can possess authority in a number of different streams without compromise. a broad experiential basis is commendable, but it is the unique transmission (see below) which validates the path of such a wayfaring journeyman. of all the diverse aspects involved in the process of formal ritual initiation it is the focal role of the final apotheotic rite and the ability of its central deed, the passing-on, to act as the 'seal of power' for all initiatory relations which is of paramount importance. for those of the path, the reception of the 'power' activates the spiritual bloodline: t

t rapport between the gods and the soul; no other may tell of it. its outward signs are inspiration and knowing, married in an indefinable state whereby a man becomes mage. within the cultus sabbati 'the way of the flaming torch' and 'the way of the lightning-bolt' are known as 'the dragon's horns. it is considered a worthy aspiration for a wayfarer to realise the union of the twain: the non-dual path of the double-way. because of this dual emphasis, it is considered that only those with the capacity for receiving teachings and who bear the marks of 'unique transmission- whatever the degree of manifestation- should be invited into the formal sodality. a witch born to the path may still spend many years struggling to make manifest that which lies within and yet by vertu of the traditional r

y for receiving teachings and who bear the marks of 'unique transmission- whatever the degree of manifestation- should be invited into the formal sodality. a witch born to the path may still spend many years struggling to make manifest that which lies within and yet by vertu of the traditional rites an uncommon fate may be swiftly seized; unto such individuals the process of tuition is in truth a path of remembrance: a reclamation of ancient birthright. mystery rites: the lineages of magistry a customary demonstration of 'attaining the dragon's horns (the union of unique transmission and lineal empowerment) is for an initiate to compose a grand mysterium or mystery-rite. such rites are comprised of diverse 'oracular' utterances, magical ordeals, and highly specialised modes of initiation i

lver thread. it does not comport the same empowerment as that of formal ritual induction, but then neither does a formal rite carry the same power as a dream wherein one meets with the gods face-to-face. often these matters overlap and provide insights into the other. however it must be stated that dream-initiation is considered to be a valid mode of induction and as aforesaid constitutes its own path of empowerment. where dream-teachings are ongoing, there the pilgrim may be said to 'walk the green road- the way of elphame. it is considered a sign of magical veracity if one's magical name was dreamed, by oneself or one's teacher. furthermore, an oneiric origin for a mystery-rite is held in great esteem and is considered a guarantor of its spiritual provenance as a boon from the faithful g

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

s 1953 book is a global geological theory which elegantly explains how and why large parts of antarctica could have remained ice-free until 4000 bc, together with many other anomalies of earth science. in brief the argument is: 1 antarctica was not always covered with ice and was at one time much warmer than it is today. 12 ibid. 13 ibid, foreword. see also f. n. earll, foreword to c. h. hapgood, path of the pole, chilton books, new york, 1970, p. viii. 14 from einstein's foreword (written in 1953) to charles h. hapgood, earth's shifting crust: a key to some basic problems of earth science, pantheon books, new york, 1958, pp. 1-2. graham hancock fingerprints of the gods 20 2 it was warm because it was not physically located at the south pole in that period. instead it was approximately 200

e earth. their estimate of this period was 29.528395 days extremely close to the true figure of 29.530588 days computed by the finest modern methods.11 the mayan priests also had in their possession very accurate tables for the prediction of solar and lunar eclipses and were aware that these could occur only within plus or minus eighteen days of the node (when the moon s path crosses the apparent path of the sun).12 finally, the maya were remarkably accomplished mathematicians. they possessed an advanced technique of metrical calculation by means of a chequerboard device we ourselves have only discovered (or rediscovered) in the last century.13 they also understood perfectly and used the abstract concept of zero14 and were acquainted with place numerations. these are esoteric fields. as th

y other parts of the world as well (notably in eastern asia, australia, new zealand, and south america. there was massive glaciation in europe, where the ice reached outward from scandinavia and scotland to cover most of great britain, denmark, poland, russia, large parts of germany, all of switzerland, and big chunks 8 ibid, p. 73. 9 ibid, p. 73, 77. 10 encyclopaedia britannica, 1991, 12:712. 11 path of the pole, p. 146. 12 ibid, p. 152; encyclopaedia britannica, 12:712. graham hancock fingerprints of the gods 206 of austria, italy and france.13 (known technically as the wurm glaciation, this european ice age started about 70,000 years ago, a little later than its american counterpart, but attained its maximum extent at the same time, 17,000 years ago, and then experienced the same rapid

f the environment was also different?10 the alaskan muck in which the remains are embedded is like a fine, darkgrey sand. frozen solid within this mass, in the words of professor hibben of the university of new mexico: lie the twisted parts of animals and trees intermingled with lenses of ice and layers of peat and mosses. bison, horses, wolves, bears, lions. whole herds of 5 ibid, pp. 360-1; the path of the pole, p. 250. 6 quaternary extinctions, p. 360-1. 7 ibid, p. 358. 8 donald w. patten, the biblical flood and the ice epoch: a study in scientific history, pacific meridian publishing co, seattle, 1966, p. 194. 9 the path of the pole, p. 258. 10 david m. hopkins et al, the palaeoecology of beringia, academic press, new york, 1982, p. 309. graham hancock fingerprints of the gods 209 anim

cean, and yet further north to the lyakhov and new siberian islands, only a very short distance from the north pole.16 researchers have confirmed that of the thirty-four animal species living in siberia prior to the catastrophes of the eleventh millennium bc including ossip s mammoth, giant deer, cave hyena and cave lions no less than 11 professor frank c. hibben, the lost americans, cited in the path of the pole, p. 275ff. 12 f. rainey, archaeological investigations in central alaska, american antiquity, volume v, 1940, page 307. 13 path of the pole, p. 275ff. 14 the biblical flood and the ice epoch, p. 107-8. 15 a. p. okladnikov, excavations in the north in vestiges of ancient cultures, soviet union, 1951. 16 the path of the pole, p. 255. graham hancock fingerprints of the gods 210 twent

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

as been summarized by his followers thusly: the qabalists tell us that the sephiroth were emanated by means of the flaming sword, or lightning flash, which descended from kether to malkuth. they also say that this was followed by the ascent of the serpent of wisdom who thus formed the paths. they showed his head at the top of the tree, in the path leading from kether to chokma, which is the first path of the flaming sword. all the known authorities have then continued to number the remaining 22 of the 32 paths of wisdom from path 11 (joining kether to chokma) to path 32 (joining yesod to malkuth. one may now question how it was that the serpent who formed the paths by ascending the tree could possibly have started at the top, and why previous commentators have never taken this vital idea i

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ing 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 spiritual realms and beyond. along the way you, the magician, will learn to see through illusion and deception.the innerbeing of your self and of 12 others will slowly unveil

ceph, gisa, ceph, gisa are written: 196 the formula of iliatai i who was priest of ammon-ra, who saw the nile flow by for many moons, for many, many moons, am the young fawn of the grey land. aleister crowley, liber vii the enochian word iliatai, pronounced ee-lee-ahtahee, is comprised of the first letters of the teaching, insi lama-iaida ananael toantoh aai-iad which means "to tread the highest path of the secret wisdom is to unite with the god within yourself" the entire sentence adds up to 836 (this reduces to 8 byaiq bkr. the formula itself adds up to 209 and 209x4=836. the formula is thus directly related to its parent phrase. the number 209 is also equal to the word bliora which means "comfort" also 209x2=418, the number in crowley's system for the word of the aeon, abrahadabra. in

nd feel ings which characterize the astral plane are almost absent and the mentation of the mental plane beyond is impending. on the watch-towers, zaa is somewhere in or near fire of water. two of the first things that you will probably notice when entering zaa are (1) its lunar nature and (2) the almost total absence of anything except yourself. on the tree of li fe, zaa is somewhere between the path of the moon (pisces) and the path of temperance/art (sagittarius) below the sephiroths of netzach and tiphareth. you will be totally alone in zaa except for a few angels and the governors. although this may actually be true for other aethyrs as well, in zaa the sense of loneliness is acute and oppressive. it can be likened to entering a dark and silent chamber and remaining there for a very l

ease to be expressed (i.e, you will die to the aethyrs below asp. his refusal to look upward is thus your guarantee of returning safely to your physical body after this encounter. the proximity of this aethyr to tiphareth should enable you to understand the nature of its atmosphere. it lies directly below kether and shares the formlessness and sense of desolation traditionally associated with the path of gimel. 217 khr, the wheel the great wheel of samsara. the wheel of the law fdhamma. the wheel of the taro. the wheel of the heavens. the wheel of life. all these wheels be one. aleister crowley, the book of lies as a preparation for entering khr, you are advised to study the formula of k.i.k.a. when you enter the 20th aethyr, khr, you will see the entire world as a huge rotating wheel. the

nter in pop but not in zen, while a female magician will have a sexual experience in zen but not in pop. the experiences themselves wi ll, of course, be highly personal and no two are likely to be identical. the guide in pop is known as the priestess of the silver star. this title refers to the goddess isis in her role as feminine initiator. on the qabalistic tree of li fe the priestess is on the path of gimel, the camel, located just above tiphareth. the initiation in pop thus has to do with raising consciousness above the human mind. this guide personifies the spiritual impulse in its feminine aspect (somewhat like the dakini of tibetan buddhism. she wi ll appear as extremely lovely and sexually alluring. crowley called her the "arch-harlot, always ready to seduce and to intoxicate him w

GREY W G CONDENSATION OF KABBALAH

ic is the control here. hermetic people usually associate with the black pillar, the pillar of severity, of the tree. 3. the mystic way or the middle way is the most difficult way of approaching divinity. it is by sheer devotion and absolute dedication to the cause of cosmos. it takes a very great sense of self-sacrifice to follow this way, and almost no ordinary soul is capable of following this path of progress. many start, then usually branch to one side or the other because they are safer and more comfortable than this demanding one- the middle or golden pillar of the tree. some humans are drawn naturally to one side or the other and remarkably few to the centre. most of us use a bit of each in our practice, but the general impression is that the middle way is the best approach for a m

long as intended and remain exactly howits creator directs. moreover, every exercise should be rational and reasonable with a sound explanation for every happening. later, the 31st path is approached. malchut to hod, 10 to 8. here kabbalists begin again with the familiar condition of their current ambient circumstances and advance towards the nearest inner state of glory or ambition. this is the path of glorification or honour which makes life in this world worth while and sometimes wonderful. next of course, the 30th path begins again in this world and ascends as far as netzach, the eighth concept of victory on the tree. everyone wants to achieve something in and with their lives. anything which counts as a victory gained by struggles with all the opposition encountered in earth-life. in

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

uch wonder to all that seek after thee, nialss. cap. 12. a formula used by fr. magicians on mounting the stick is given, but not completely, by boguet p. ill 'haston hlanc, baston noir, etc' of indian sorceresses we are likewise told, that they repeat a formula for flight: kalaratri said it and immediately, with her disciples and the cow-stall on whose roof she stood, she flew aloft and along the path of cloud, whither she would; a man, having overheard her, made use of the same spell to go after her (somad. 2, 58-9, exactly as in our tales of witches men get acquainted with their salves and spells, and pursue them (see suppl. where is the first mention of sticjc and broom riding to be found? actually i can only produce a tolerably old authority for riding on reeds and rushes, and even the

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ring in support the goth, sduil and gr. r/ato. but the gothic letter q= hv) is the very symbol of the sun, and plainly shews the shape of a wheel; we must 1 wagen waggon belongs to weg way, as carpentum does to carpere (viam; the car of heaven is also that of the highest god. otfr. i. 5, 5. says of the herald angel: floug er sunnum pad, sterrdno strdza, wega wolkono. the indians also call the sky path of clouds, somadeva 1, 17. 2, 157. j so in mod. gr &lt;j&gt;eyydpt brilliance, a name whose surprising identity with the on.fengari (sn. 177) i have already noticed elsewhere. 702 sky and staesv therefore suppose it to have been the initial of a goth. hvil= as. hweol, on. hvel. from f hvel r was developed the icel. hiol, swed. dan. hjul, 0. swed. kiught; and from f hweol, hweohl the e

e christians) soul be numbered among birds, ms. 2, 248b. in the underworld there fly scorched birds who were souls (svrsnir fuglar er salir voro, like swarms of flies, saem. 127a. the heathen bohemians thought the soul came out of the dying lips as a bird, and hovered among the trees, not knowing where to go till the body was buried; then it found rest. finns and lithuanians call the milkyway the path of birds (p. 357n, i.e. of souls. the arabs till the time of mahomet believed that the blood of a murdered man turns into an accusing bird, that flits about the grave till vengeance be taken for the dead. according to a polish folk-tale every member of the herburt family turns into an eagle as soon as he dies. the first-born daughters of the house of pileck were changed into doves if they die

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

erm amen means verily. the origin of the word is found in the sanskrit aum and also in om. amra.if you petition for special help and your petition is answered, you are obliged, by the law of amra, to make compensation by passing along to others some portion of the blessing you have received. appellation rite.(see naming) aquarian age.the position of the sun on the vernal equinox moves through the path of the zodiac westward at the rate of a sign in about 2200 years. this period is referred to astrologically as an age. due to this precession, the spring equinox does not begin in aries as it once did, but in pisces. when it crosses into the sign aquarius, the aquarian age will have begun. arcane.that which is not hidden, but visible only to those who attune to it or are ready for its revelat

HAMIL THE ROSICRUCIAN SEER

l life, and who, though not vicious,arestill no true christians, must undergo a long-purificationinthe 'waste and desert hades, by enduring the deprivation of all that is dear to them,and of every enjoyment, whilst longing most painfully after that earthly life whichhasfor ever fled, and thus be gradually prepared for thelowestdegree of bliss. 37.thesouls of true christians, that have trodden the path of sanctification, and who expired in the exercise of true faith in jesus christ, in the grace of his atonement, and in complete renunciation of everything earthly, are received immediately on awaking from the sleep of death,byangels without delay, conducted upwards to the pure regions oflight, where they enjoy the fulnessofbliss.doctrines such as these may have been a pleasant contempla255 t

ieve,bydivinecommand;and theirfollowers,thecabalists,thoughnot perhapsstrictlyspeakingtheutilitariansof theirday,yet remembering 'how much better it is to getwisdomthangold,and understanding rather thanfinesilver,'t werediligentinvestigatorsof theoccultproperties of nature, and theefficacyof their 'concentric circles' we mustleaveundecided until it can beexplainedhow aninvisiblelinedrawnacrossthe path of asomnambulistinstantaneouslyarrests his progress--a factwhich,althoughofdailyoccurrence, as yetremainsequallyinexplicable.of the use of strictpreviousfastingwehavecontinuedexamplesfromexodusxxxiv.,28,wheremoses 'did neither eat bread nor drink water' tomatthewiv.,wherejesus 'led up of the spiritinto thewildernessfastedfortydaysandfortynights' now asjesus was 'harmless,undefiled,andseparate

nts:-andthathe rules them.2.-acceptmy thanks. i will write to him as you direct. mr owen is a man who, as you once before kindly expressed it, has done so much through a lengthened life for the benefitofhis fellow-men, without the hope of reward either here or hereafter, that he is pre-eminently entitled to the services of anyone who may, by the blessing of god, be the means of placing him in the path of truth: and the more so as he possesses the great moralcorrespondencewithrobertowen155you will also therein observe,(whichfrompage94areallnewtoyou),that thec.a.'s views are not only orthodox,butperfectly consistent with all the answers he has hitherto favoured me with; and i should indeed be deeply gratified if they induced you to reinvestigate that all-importantsubject,-thetruths of christ

HANDBOOK OF EGYPTIAN MYTHOLOGY

of egyptian civilization in the light of recent research. mythology is covered in the videos deities and demons and mummies into the afterlife. available from shopping.discovery.com. karnak, temple of the gods a beautifully filmed account of the rituals and myths associated with egypt s greatest surviving temple. one of many history channel videos on ancient egypt available from aetv.com. ra: the path of the sun god a full-length animated film by lesley keen based on egyptian mythology. the first part, dawn, shows images from creation myths; the second, noon, follows the life cycle of an egyptian king; and the third, night, animates the journey of the sun god through the underworld. a connoisseur video available from argos films and the british film institute. web sites and cd-roms a huge

HEAVEN HELL

such changes have resulted in great confusion, and at the present time it is impossible p. 139 to reduce these most interesting, but at the same time most difficult, scenes and texts to their original forms. the priests of amen-ra found it to be impossible to ignore entirely seker and his land, when they were depicting the various underworlds of egypt, but it is very suggestive that they make the path of afu-ra to be over and not through his kingdom, and that afu-ra had to go on his way without entering the pyramid beneath which reposed the image of seker in the deepest darkness of night, in fact without seeing seker at all. on the other hand, they attached the greatest importance to the knowledge of the pictures of the fourth and fifth divisions, and they believed that it would enable the

the sixth division is quite correct, for at this point the god arrives at the most northerly limit of his course. he has travelled due north from thebes and abydos, and has occupied p. 150 six hours in performing the journey; he must now alter his course and travel towards the east so that he may appear at bakhau, the mountain of sunrise. the path over which he now journeys is called the "secret path of amentet" and he who knoweth it, and the names of those who are on it, and their forms, shall partake of the offerings made to the gods of osiris, and receive the gifts which his relatives( abt 1) shall make upon earth. on the right of afu-ra are a company of gods and goddesses, and a group of sceptres surmounted by crowns and uraei, and provided with knives; these are the beings who hold a

p. 66. next: seventh division of the tuat. i. kingdom of osiris according to the book am-tuat sacred texts egypt ehh index index previous next seventh division of the tuat. i. kingdom of osiris according to the book am-tuat. the name of this division, or hour, is thephet-shetat, the name of the gate is ruti-asar, and the goddess of the hour is kheftes-hau-hesq-neha-hra. on looking at the "secret path of amentet" wherein afu-ra is still travelling, we note that the face of the god is turned in another direction, that the crew is increased by isis and by ser, whose name has also been read semsu, and that the canopy under which afu-ra stands is formed of the body of the serpent p. 152 [paragraph continues] mehen (vol. i, p. 140. there is a good reason for these changes, for the god has now t

155 different kind of crown, which represent the four forms of tathenen (vol. i, pp. 168, 169. the heads which are attached to the symbols of the "followers" only appear when they hear the voice of afu-ra, and when he has passed them they disappear; the huge knives which they have are used in slaughtering any of the enemies of ra who may succeed in entering the city. on the right and left of the path of afu-ra are a number of "circles" in which dwell the "gods" who have been mummified, and for whom all the prescribed rites and ceremonies have been performed; the greater number of these gods are not well known, and their exact functions are not well understood. the circles on the right are: 1. hetepet-neb-s, 2. hetemet-khemiu, 3. hapsemu-s, 4. sehert-baiu-s, 5. aat-setekau, 6. the door tes

s. the boat of afu-ra now enters the last of the four divisions of the kingdom of osiris, and moves without the aid of towing. immediately in front of it are twelve sailor-gods, each grasping a short paddle with both hands; they appear to have been depicted in front of the boat because there was no room for them in it. the god is still under the form of mehen, and is still passing over the secret path of amentet, and his sailors sing to him, and as they do so they scatter water from the stream with their paddles on the spirits who dwell in this city (vol. i, pp. 189-191. in front of these are three deities, seated on baskets, and the god hetep-neteru-tuat; they accompany the boat of afu-ra, and it is their duty to provide food, or offerings, for the gods who are in the division. on the rig

HELENA BLAVATSKY THE KEY TO THEOSOPHY

dry too soon, and another beloved face shine on him, the father of her children; find another woman replacing her in his affections; doomed to hear her orphans giving the holy name of "mother" to one indifferent to them, and to see those little children neglected, if not ill-treated. according to this doctrine the "gentle wafting to immortal life" becomes without any transition the way into a new path of mental suffering! and yet, the columns of the banner of light, the veteran journal of the american spiritualists, are filled with messages from the dead, the "dear departed ones" who all write to say how very happy they are! is such a state of knowledge consistent with bliss? then bliss stands in such a case for the greatest curse, and orthodox damnation must be a relief in comparison to i

he tries to, he will assuredly fail in doing either properly; and, let me remind you, practical occultism is far too serious and dangerous a study for a man to take up, unless he is in the most deadly earnest, and ready to sacrifice all, himself first of all, to gain his end. but this does not apply to the members of our inner section. i am only referring to those who are determined to tread that path of discipleship which leads to the highest goal. most, if not all of those who join our inner section, are only beginners, preparing themselves in this life to enter in reality upon that path in lives to come -ooo- theosophy and education q. one of your strongest arguments for the inadequacy of the existing forms of religion in the west, as also to some extent the materialistic philosophy whi

d you money, and support the founders and the society in comfort? a. because they did not found a "miracle club" because the society is intended to help men to develop the powers latent in them through their own exertions and merit. because whatever they may or may not produce in the way of phenomena, they are not false coiners; nor would they throw an additional and very strong temptation on the path of members and candidates: theosophy is not to be bought. hitherto, for the past 14 years, not a single working member has ever received pay or salary from either the masters or the society. q. then are none of your workers paid at all? a. till now, not one. but as everyone has to eat, drink, and clothe himself, all those who are without any means of their own, and devote their whole time to

ip. many persons have been plundered of their money by such societies, which offer to sell the secrets of power, knowledge, and spiritual truth for worthless gold. worst of all, the sacred names of occultism and the holy keepers thereof have been dragged in this filthy mire, polluted by being associated with sordid motives and immoral practices, while thousands of men have been held back from the path of truth and light through the discredit and evil report which such shams, swindles, and frauds have brought upon the whole subject. i say again, every earnest theosophist regrets today, from the bottom of his heart, that these sacred names and things have ever been mentioned before the public, and fervently wishes that they had been kept secret within a small circle of trusted and devoted fr

HINE P OVEN READY CHAOS

rather than in your head. most people tend to say that they are mad compared to the rest of them (likewise, most people will affirm that they are stupid. few will admit to being crap at sex though- why. chaos magick allows you to send your mad thoughts out for a night out occasionally. contrary to what comes over in books, magick is a street-level activity (gutter-level, even. look at the zig-zag path of the trickster as expressed by crowley, cagliostro, simon magus, and the rest. learn to juggle, mime, pull rabbits out of hats. pass the top hat and get a laugh or two. in space, no one can 43 oven-ready chaos hear you giggle, but chaos is nothing less than laughing matter. if you want to see true magick in action, watch a marx brothers movie. harpo could blow up a glove and milk it. how th

ng my ideas on the subject- strained through my experiences and the zig-zag trail i ve blazed through the weird world of magick. there are no definitive books on the chaos approach. no time-laden glamour of tradition into which the fledgling magician may step with safety, and absolve himself of responsibility for being creative and innovative. the demand of chaos magick is that you weave your own path of development, rather than following someone else s- and how you weave that path is largely left up to you. where is chaos magick going? there is no discernable, distinct path that is going somewhere- no golden bliss of illumination or stated goal tied into the approach. the end-point, if indeed there is such, is for you to decide and discover. critics of the chaos approach (both outside and

HP LOVECRAFT A DARK LORE

was not laughed at, it was the custom to give reasons for avoiding the locality. in our sensible age- since the dunwich horror of 1928 was hushed up by those who had the town's and the world's welfare at heart- people shun it without knowing exactly why. perhaps one reason- though it cannot apply to uninformed strangers- is that the natives are now repellently decadent, having gone far along that path of retrogression so common in many new england backwaters. they have come to form a race by themselves, with the well-defined mental and physical stigmata of degeneracy and inbreeding. the average of their intelligence is woefully low, whilst their annals reek of overt viciousness and of half-hidden murders, incests, and deeds of almost unnameable violence and perversity. the old gentry, repr

the crude and cavernous fireplace of blackened brick where rusted iron fragments revealed the past presence of hooks, andirons, spit, crane, and a door to the dutch oven- these things, and our austere cot and camp chairs, and the heavy and intricate destructive machinery we had brought. we had, as in my own former explorations, left the door to the street unlocked; so that a direct and practical path of escape might lie open in case of manifestations beyond our power to deal with. it was our idea that our continued nocturnal presence would call forth whatever malign entity lurked there; and that being prepared, we could dispose of the thing with one or the other of our provided means as soon as we had recognised and observed it sufficiently. how long it might require to evoke and extingui

igging- the blackfellows would be of no use, for i've found that they have an almost maniacal fear of this particular spot. boyle and i are saying nothing to others, for you very obviously ought to have precedence in any discoveries or credit. the place can be reached from pilbarra in about four days by motor tractor- which we'd need for our apparatus. it is somewhat west and south of warburton's path of 1873, and 100 miles southeast of joanna spring. we could float things up the de grey river instead of starting from pilbarra- but all that can be talked over later. roughly the stones lie at a point about 22 3' 14" south latitude, 125 0' 39" east longitude. the climate is tropical, and the desert conditions are trying. i shall welcome further correspondence upon this subject, and am keenly

HP LOVECRAFT FROM BEYOND

of my whole body. i felt sensations like those one feels when accidentally scratching ground glass. simultaneously there developed something like a cold draught, which apparently swept past me from the direction of the distant sound. as i waited breathlessly i perceived that both sound and wind were increasing; the ef-fect being to give me an odd notion of myself as tied to a pair of rails in the path of a gigantic approaching locomotive. i began to speak to tillinghast, and as i did so all the unusual impressions abruptly vanished. i saw only the man, the glowing machines, and the dim apartment. tillinghast was grinning repulsively at the revolver which i had almost unconsciously drawn, but from his expression i was sure he had seen and heard as much as i, if not a great deal more. i whis

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

HP LOVECRAFT THE CRAWLING CHAOS

tic and omnipresent palm trees were plainly foreign. the house i had just left was very small- hardly more than a cottage- but its material was evidently marble, and its architecture was weird and composite, involving a quaint fusion of western and eastern forms. at the corners were corinthian columns, but the red tile roof was like that of a chinese pagoda. from the door inland there stretched a path of singularly white sand, about four feet wide, and lined on either side with stately palms and unidentifiable flowering shrubs and plants. it lay toward the side of the promontory where the sea was blue and the bank rather whitish. down this path i felt impelled to flee, as if pursued by some malignant spirit from the pounding ocean. at first it was slightly uphill, then i reached a gentle c

INFERNAL UNION

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

INITIATION INTO HERMETICS

the other inventions to be achieved in the future, with the aid of the electric or magnetic fluid in the ether. but the fundamental principles and laws were, are and always will be the same. a very extensive and exciting book could be written solely about the effects of the various magnetic and electric fluids on the grossly material plane. but the interested reader who has decided to walk on the path of initiation and will not be deterred by the study of the principles, will find out by himself all about the varieties of powers and properties. the fruits and the insights he earned, in the course of his studies, will indemnify him amply. 11. the soul or the astral body through subtler vibrations of the elements, through the electric and the magnetic fluid of their polarity, the man proper

ely. it is quite an individual matter whether the adept will choose as his idea of god, christ, buddha, brahma, allah, or someone else. all depends on the idea, in the initiation. the pure mystic wishes to approach his god only in the all-embracing love. the yogi, too, walks toward one single aspect of god. the bhakti-yogi keeps to the road of love and devotion, the raja and hatha yogi choose the path of self-control or volition, the jnana yogi will follow that of wisdom and cognition. now let us regard the idea of god from the magic standpoint, according to the four elements, the so-called tetragrammaton, the unspeakable, the supreme: the fiery principle involves the almightiness and the omnipotence, the airy principle owns the wisdom, purity and clarity, from which aspect proceeds the un

cause he transferred with his volt into akasa will do its effect, and it is of no importance at all whether it concerns the mental, astral or material plane. the magician will certainly appreciate this great and responsible opportunity, and accomplish only noble deeds for his own benefit and that of his fellow creatures for whom he dares to undertake this operation. the magician who walked on the path of hardships up to this very point has balanced his karma with his troublesome exercises which were more than asceticism so far that it will do him no more harm. the magician is no longer subject to the ordinary influences of destiny; he became master of his fate and nothing but divine providence in its highest aspect can influence his will. summary of exercises of step ix 1. magic mental tra

hooling, he would never be able to control the higher powers. it is certainly not important whether he will finish his course a few months sooner or later; the main point will always be to keep his aim in mind and to advance steadily to the goal, the lofty heights of god-cognition. looking back to his actual development, the magician will realize that he has already covered a good distance on the path of his perfection, even more than he had supposed to, but he has to know that all this is but the thin edge of a wedge. meditating on the fact how much knowledge and experience he has still to store, he will bow in a spirit of great reverence in front of the divine fount of wisdom. there will be no more pride or ambition nor superciliousness, to say nothing of bad qualities in his heart, for

r he has accomplished the magic balance and ennobled his psychic personality to such a degree that the godhead can live in it. many religions talk about the practical connection with god, giving expression to the personal point of view that this connection can be established by addressing god in the form of a prayer, of adoration, or of giving thanks to god. the magician who has trodden the stony path of development up to here is not at all satisfied with a statement like this. god for the magician is the highest, most true, most lawful concept that exists. for this particular reason, right at the beginning of his initiation, the magician learned to respect this lawfulness regarding the universal laws, and he did observe it, since the conception of god has to be interpreted as an outcome o

INTERVIEW WITH ANDREW CHUMBLEY

lightning-path that links one moment of insight to another; it signifies the ability to serve with both hands alike to both hurt and heal, cure and curse; it denotes the razor- like wisdom that arises from and transcends the conjunction of contraries. more specifically, the via tortuosa relates to a cycle of mystery-rites which may be regarded as initiations into the way of the draconist into the path of the great dragon azhdeha. in essence, the crooked path teachings intend a direct means of autonomous initiation into the knowledge of the magical quintessence. mh: what exactly does the cultus sabbati represent in its outer and public form? ac: cultus sabbati very literally re-presents the sabbatic craft tradition; as a term in the outer it reorientates the actualities and inner dimensions

ic awakening in fellow practitioners, whether solitary or covine in orientation, often opening avenues of direct spirit-contact and self- initiation. i consider that magical books and artefacts operate as entities in their own right, that they are familiar spirits and daimons who may serve, test, bring individuals together, birth new realisations, reveal dreams, function as omens; they can open a path of aspiration or close it forever. speaking for myself, books like azoetia are mystical love-letters to strangers whom i would not otherwise meet. communicable inspiration is the guarantor of spiritual validity. the outer representation of the cultus sabbati permits the curren to communicate and yet to remain, on the inner, a matter undisclosed. mh: what exactly is the sabbatic craft? what ar

nitiates, our readership will begin to comprehend that the cultus has several visionary perspectives and that each has an importance in its own right as well as in the context of the tradition as a whole. mh: do you recognise the concept of self- initiation or self-dedication as a legitimate act or process for those who cannot or do not want to work within a coven structure and wish to follow the path of a solitary practitioner? ac: yes, i do, but i prefer to use the term solitary initiation. i think self- initiation is something of a misnomer; initiation is always a matter of relation and transformation, whether that be between prentice and master or aspirant and deity. one initiates the other and the relations between both are transformed to a new status, usually through the transmission

in and lilith, our blessed primogenitors, as the bearers of light from the ancient serpent. the overcoming of adam by lilith and the murder of abel by cain signify the transformation of the uninitiated condition or clay into the fire of magical knowledge. this is however the merest inkling of the breadth and depth of these matters. as a parting tale, it is worth speaking about another fascinating path of influence into traditional craft, namely that of gypsy beliefs. indeed, i recall once being told the tale of the uncooling nail by a romany fellow- on the night before christ s crucifixion, soldiers were sent out to have four long nails forged for the deed. they approached jewish, greek, and roman smiths, but each refused once they had heard the nails were for jesus of nazareth s crucifixi

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him thus- o mahazhael, hear us! sovereign witch-father of the horned serpent s knowledge! our blessing and our curse upon thee, for thou art twain of mask and face! in all blessing we adore thee as the corn-king, crowned amid the seven wreaths of time, most wise amongst the noble lords who serve on the path of the year and the day. in all cursing we adore thee as the boneherder, who dwelleth in the invisable ossuary at the centre of every charnel-ground. exalted art thou as the emperor in the northern gateway of power! all-hail to thee as the leader of the eight gods in the retinue of bha! we revere thee as our protector, our consort and our brother eternal guide to all who stray, self-abandoned

INVOCATION OF THE ADVERSARY

the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path

IRISH WITCHCRAFT AND DEMONOLOGY

was accused of having stolen some silver-work "the lass being innocent takes it ill, and tells them, if she should raise the devil she should know who took these things" thereupon, in order to summon that personage she went into a cellar "takes the bible with her, and draws a circle about her, and turns a riddle on end from south to north, or from the right to the left hand [i.e. contrary to the path of the sun in the heavens, having in her right hand nine feathers which she pulled out of the tail of a black cock, and having read the 51st [psalm] forwards, she reads backwards chapter ix, verse 19, of the book of revelation" upon this the devil appeared to her, and told her who was the guilty person. she then cast three of the feathers at him, and bade him return to the place from whence h

tchcraft or pishogues (or perhaps in anything save himself, yet he fastens on the radiator a "teddy bear" or some such thing by way of a mascot. ask him why he does it--he cannot tell, except that others do the same, while all the time at the back of his mind there p. 250 exists almost unconsciously the belief that such a thing will help to keep him from the troubles and annoyances that beset the path of the motorist. the connection between cause and effect is unknown to him; he cannot tell you why a teddy bear will keep the engine from overheating or prevent punctures--and in this respect he is for the moment on exactly the same intellectual level as, let us say, his brother-man of new zealand, who carries a baked yam with him at night to scare away ghosts. the truth of the matter is that

ISIS UNVEILED

in the broad daylight of truth, the dark veils with which they had been blindfolded for so many centuries. then finally fortune, which previously had been on their side in the long-waged conflict 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 t

reached the last stages of degradation, when such sacrilegious trickery as this could be resorted to by its clergy, and accepted with or without question by the people. no t far be such a reli^on from the man who feels the workings of an immortal spirit within him! there never was nor ever will be a truly philosophical mind, whether of pagan, heathen, jew, or christian, but has followed the same path of thought. gautama-buddha is mirrored in the precepts of christ; paul and philo judaeus are faithful echoes of plato; and ammonius saccas and plotinus won their immortal fame by combining the teachings of all these grand masters of true philosophy "prove all things; hold fast that which is good" ought to be the motto of all brothers on earth. not so is it with the interpreters of the biue. t

felt that this inspiring presence had finally abandoned him, for as some affirmed his faith had abandoned him when on the cross. the early nazarenes, who must be numbered among the gnostic sects, believing that jesus was a pro ^t, held nevertheless in relation to him the same doctrine of the divine 'overshadowing' of obtain 'men of god' sent for the salvation of nations, and to recall them to the path of righteousness "he divine mind is eternal, and it is pure light, and poured out throu^ splendid and immetue space (pleroma. it is gene- trix of the aeons. but one of them [the demiurge] went to matter (chaos) stirring up confused (turbvieniom) movements; and by a certain portion of heavenly light fashioned it, properly constituted for use and appearance, but the beginning of every evil. the

p. 90, note. 396. see potkid'b loten lo mr. ardideaam traru, in atuwer lo ui d^enet tf tkt ihne hemeniy wunatt, pp. 363. 402, etc: london, 1790. 396. prmctimlly conceded in the rmmt vtrmim n. t. of 1881. digitizecoy google nihilistic doctrines of the sadducees 179 the free "the mother of us all" od the one hand the synagog and the law which persecuted every one who dared to step across the narrow path of bigotry and dogmatism; on the other paganism' with its grand philosophical truths concealed from sight; unveiling itself but to the few, and leaving the masses hopelessly seeking to discover who was the god, among this overcrowded pantheon of deities and sub- deities. to others, the apostle of circumcision, supported by all his followers, was promising, if they obeyed the 'law' a life here

he disembodied ego, through this sole undying de- sire in him, unconsciously furnishes the conditions of hia successive self- procreations in various forms, which depend on his mental state and karma, the good or bad deeds of his preceding ezisteace, commonly called 'merit and demerit' this is why the 'master' recommended to his mendicants the cultivation of the four degrees of dhydna, the noble 'path of the four truths' i. e, that gradual acquirement of stoical indifference for either life or death; that state of spiritual self -contempla- tion during which man utterly loses sight of ms physical and dual indi- viduality, composed of soul and body; and uniting himself with his third and higher immortal self, the real and heavenly man, merges, so to say, into the divine essence whence his o

JASMUHEEN THE FOOD OF GODS

, and points (d) and (e) will be addressed here. nonetheless, this is not a field that one person is to conquer alone as bridging the worlds is part of a global game of evolution. it is not necessary to have read the other two books to understand what we share in this one. each of us has a role to play and each of us carries a piece of a massive program for change, which in itself forms a natural path of our evolution. in time all that we have discovered will be accepted as every day fact and this will come into being from individual exploration coupled with normal standard research by those open to these fields. all i can ask is that all is done with respect and with the good of all in mind. if we all act with honor and integrity looking for win, win, win solutions as discussed in our bio

io-system with violet light will retune our cells to attract a more nourishing field. more on this in chapter 6. divine nutrition: the madonna frequency& the food of gods with jasmuheen 36. chapter 5 the nourishment of prana. feeding like the gods everything new that comes into being always has a history and sometimes something that seems new is often found to be ancient. this is the way with the path of divine nutrition and its gift of physical, emotional, mental and spiritual body nutrition. the say when new information comes first it is ridiculed, then opposed then finally accepted and so it has been with our journey to offer this way of being to the world yet we continue to do so, safe in the knowledge that what we share has the potential to bring humanity into a state of true freedom

the holistic health industry. as when we really tap into this field of nourishment all dis-ease and disharmony disappears. as the reality of divine nutrition and ways to easily access it become more widely accepted, then many in the medical and nutritional fields will eventually face unemployment for the individual and global demand for their services will lessen over time. this is just a natural path of our evolution and proof of the innate intelligence that we possess that allows us to learn and grow. divine nutrition: the madonna frequency& the food of gods with jasmuheen 38 one of the joys of life is that we do all learn and that we can refine things and we can make them better. the fact that there have been problems for some people, due to lack of preparation and other reasons, when t

aser natures. sun food 5. nourishment via the access of solar energy and wind, earth and plant prana. this is probably the most well researched area that we have to offer information on, as dr sudhir and his team in india have now spent a number of years looking at solar energy nutrition and how it operates in the body; and the master choa kok sui has been researching earth and plant prana in his path of studying pranic energy for healing. both of their research was discussed in the ambassadors of light book as is the research of many other doctors who have been studying the pranic field. i recently asked dr sudhir shah what led him into studying the field of solar nourishment and he answered: nature. i had an opportunity to monitor prolonged fasting as per jain religious method of shri hr

emotions that appear to be instantly released within are just emotions that come from mental pre-conceptions that are based on our past experiences. although emotional fine tuning may mean processing and working with our shadow side and maybe even doing inner child work, or some type of therapy, there are a few factors of dimensional biofield science that we need to be aware of when we choose the path of emotional fitness. for example, as all the fields are interconnected, when we begin the game of processing and releasing our toxic emotions, we may also hook into the global emotional baggage field and continue to process the emotions of over 6 billion of our population, thus trapping ourselves within an endless biofeedback loop of constant processing and suffering. remember that when we l

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

dst the sayings and rhymes of the common people in all countries; and they are there preserved for very many generations, reappearing to recognition after. the lapse sometimes of centuries. now, how do we explain and re-render the above rude couplet? the lady-bird is the virgin maria, isis, the mother and producer of nature; the house is the ecliptic it is figuratively on fire, or of fire, in the path of the sun; and the children at home are the months produced in the house of the sun, or the solar year, or the signs of the zodiac which were originally ten, and not twelve* each sign answering* lady-cow, lady-cow, all but a little one fly away home! under a stone: thy house is on fire, fly thee home, lady-cow, thy children are flown. ere it be gone. the lady-bird, or cow, is the virgin mary

ed to be that of nimrod, whom he claimed as his great progenitor. this same medusa-like head was an object of adoration to the heretical followers of marcion, and.was the palladium set up by antiochus epiphanes, at antioch, though it has been called the visage of charon. this charon may be dis or the severe, or dark, deity. the human head is a magnet, with a natural electric circle, moving in the path of the sun. the sign of this fig. 228. hindoo pagoda at tanjore. ring is serpentine, and is s; each man being considered as far as his head is concerned as magnetic. the positive pole of the magnet is the os frontis, sinciput, os sublime. the negative pole is the occiput. tonsure of the head is considered as a sacred observance. hair (in se) is barbarous, and is the mark and investiture of th

JESSUP MK THE CASE FOR THE UFO

n on the grav. field attractors, have been improved& push better. if the money, thought, time, and energy now being poured uselessly into the development of rocket propulsion were invested in a basic study of gravity, it is altogether likely that we could have effective and economical space travel, at a small fraction of the ultimate cost which we are now incurring, within one decade. our present path of development will not give it to us. science has consistently scoffed at any thought of gravity control or levitation, and such scoffing has had to be accepted as authoritative in the absence of proof to the contrary. such proof now seems to be within sight, or at least there is increasingly strong evidence that gravity is neither so continuos so immaterial nor so obscure as to be completel

nces or walls and gates locked, were equally visited as those open and unprotected" 111 another investigator said that he traced the prints across a field up to a hayrick. the surface of the rick was wholly free from the marks but on the opposite side, in a direction corresponding exactly with the track already traced, they began again. a similar occurrence was noted when a wall intervened in the path of the track. as high walls, hayricks, and houses were no obstacle to the onward march of these tracks, so neither was a great stretch of water. the hoof marks were traced to the bank of the estuary of the river exe, and then picked up again on the opposite bank across two miles of salt water. the meanderings of the track ranged from bicton in the east to totnes in the west, a distance of abo

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

edited by george w. buchanan (dillsboro: western north carolina press, 1978: pp. 293-307. get ha-shemot: divorce of the names. translated by sharron shatil. belize city: providence university, 2007. for information, go to www.everburninglight.org. ner elohim: candle of god. translated by sharron shatil. belize city: providence university, 2007. for information, go to www.everburninglight.org. the path of the names. berkeley: trigram/tree, 1976. gfrom sha feri zedek, h gthe question of prophecy, h and selections from haye olam ha-ba, and sefer ha-ot. sefer ha-ot. translated by efrat levy; integral edition in english, hebrew, and aramaic. belize city: providence university, 2006. for information, go to www.everburninglight.org. sheva netivot ha-torah: the seven paths of torah. integral editi

KETAB E SIYAH

truction, beneath my captaincy, upon the giant children of gog and magog, the king and queen from whom we seized dominion of the earth: my brothers! my dear brothers! you have gathered here in the sway of michael who has won you with promise of my wealth, divided amongst you like the unclean spoils of war, and though you know it not you stand at a junction in your history and must decide upon the path of your future. now is the time, the chance, to choose your destinies for the universe moves to war and both heaven and earth shall, once more, be clad in the crimson cloak of dispute. though you have abused me so with greed and false testament i forgive you of all wrongs against me and, more than this magnanimity, 42 offer you a place behind my standard in this war amongst the elohim. my bro

truction, beneath my captaincy, upon the giant children of gog and magog, the king and queen from whom we seized dominion of the earth: my brothers! my dear brothers! you have gathered here in the sway of michael who has won you with promise of my wealth, divided amongst you like the unclean spoils of war, and though you know it not you stand at a junction in your history and must decide upon the path of your future. 103 now is the time, the chance, to choose your destinies for the universe moves to war and both heaven and earth shall, once more, be clad in the crimson cloak of dispute. though you have abused me so with greed and false testament i forgive you of all wrongs against me and, more than this magnanimity, offer you a place behind my standard in this war amongst the elohim. my br

s the fruit of knowledge of consequences and its flesh is most deadly to eat of. yet you would have me eat of its flesh and thus would slay me, to what end i do not know but am made doubly sad that the world does move against me so. why would you seek to destroy me so at this moment or have you always plotted so? were your visions of the spirit in the garden but some deceit to beguile me from the path of due fealty to the king of heaven? have you ever sought man's ruin, jealous of his favour in high heaven's eyes? or do you contend with heaven's love for me, uncontented that i love you as my consort would you have me kneel to you as queen? there is surely but one monarch to whom i shall kneel and that is the king that rule both heaven and earth. his warnings do avail me well against you. y

om the light of virtue to become so pale. they are like worms that crawl in the filth of their own crimes and become white like grubs. let us crush them as we would the young of flies" at such words did the wise and good lament for all the pleas and counsel that they spoke would not move the hearts of those moved to hate. the noblest of men did cry out against their brothers who were set upon the path of destruction, desiring only to spill the blood of those not like themselves. to no avail the good and wise spoke against such a way but were themselves reviled for such words as they spoke most nobly, seeking what was right "brothers, sisters, of that same womb of aboriginal woman and the seed of man are we descended all and of satan's flesh. let us not then abhor each other for we are of t

the king in battle with my sword, havoc, that bleeds eternal with blood of knights. havoc the ruiner sings for the blood of methuselah and i would leave his body to the dogs and crows. i am outraged at the shame of methuselah and would wash out the stain with a gory bath. let me then contest with methuselah and put to death this one who is no warrior but a butcher though he does pretend. not the path of the warrior is it to take life but to preserve what is fine and noble in the world. i implore, lord to whom am i sworn, let me strike down the tyrant methuselah and expunge the filth that stains the altars and the name of abbadon" this was the suit that abaddon brought to me and most gravely did i consider what he had said, weighing this implication and that for such a thing was hitherto u

KNOWLEDGE LECTURE FIVE

hen arranged on the paths between them according to the letters to which they are attributed. the king and queen of the suit are placed besides chokmah and binah, the knight and knave by tiphareth and malkuth. the tarot trumps thus receive the equilibrium of the sephiroth they connect. admission badges used in the grade of philosophus first is the calvary cross of twelve squares. it admits to the path of qoph, the 29th path, and refers to the zodiac and to the eternal river of eden, divided into four heads as follows: naher- the river 1. hiddikel 2. pison 3. gihon 4. phrath euphrates the pyramid of the four elements admits to the path of tzaddi, the 28th path. on the sides of the pyramid are the hebrew names of the elements. on the apex is the word eth, meaning essence and on the base is t

nto four heads as follows: naher- the river 1. hiddikel 2. pison 3. gihon 4. phrath euphrates the pyramid of the four elements admits to the path of tzaddi, the 28th path. on the sides of the pyramid are the hebrew names of the elements. on the apex is the word eth, meaning essence and on the base is the word olam, meaning world. the next badge is the calvary cross of ten squares admitting to the path of peh, mars, the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. another badge is the hegemon s cross admitting to the grade of philosophus. this cross embraces tiphareth, netzach, hod, and yesod resting upon malkuth. this cross also refers to the 6 sephiroth of microprosopus and

KNOWLEDGE LECTURE FOUR

of figures and the number of the total of all the number of the squares are also especially attached to the planet. for example the number of the planet saturn is 3, square 9, the sum of all columns vertical, horizontal and diagonal is 15. the total sum of all numbers is 45. these numbers are then formed into divine and spirit names. the solid greek cubical cross it is the admission badge for the path of tau, and is composed of 22 squares which answer to the 22 letters of the hebrew alphabet. the solid triangle or tetrahedron this figure is also known as the pyramid of fire. it is the admission badge for the path of shin, representing the simple fire of nature and the latent or hidden fire. the three upper triangles (note figure is in 2 dimensional space) refer to fire- solar, volcanic and

angle or tetrahedron this figure is also known as the pyramid of fire. it is the admission badge for the path of shin, representing the simple fire of nature and the latent or hidden fire. the three upper triangles (note figure is in 2 dimensional space) refer to fire- solar, volcanic and astral. the lowest or basal triangle represents the latent heat. the greek cross this admission badge for the path of resh has thirteen squares. it is referred to the sun in the twelve signs of the zodiac, arranged in triplicities. the cup of stolistes it is the admission badge to the grade of practicus. it is referred to the tree of life as shown in the diagram. it embraces nine of the sephiroth exclusive of kether. yesod and malkuth are referred to the lower triangle the former to the apex and latter to

LAITMAN M BASIC CONCEPTS IN KABBALAH

ed only by the presence of this spark within them. throughout our lives, we are placed in a forced quest of new objects of delight, hoping to receive greater and greater pleasures; we do not suspect that they might not be anything but shells. to receive absolute fulfillment, we must acknowledge the need for spiritual elevation above matter. there are two paths in our world to reach that goal: the path of the spiritual ascent (kabbalah, and the path of suffering. the path of kabbalah is a path of independent and voluntary realization of the need to gradually terminate egoism, when the upper light is used to perceive egoism as evil. sometimes people come to this realization quite unexpectedly. a secular, well-established, calm person suddenly begins to feel acute discontent; any spark of exc

feel acute discontent; any spark of excitement, joy, taste for living, and pleasure disappears from that person s everyday life. this is the state of our generation, where material abundance gives rise to a sensation of spiritual hunger. we start searching for other sources of fulfillment, often choosing a long and prickly path. freedom of will exists between the paths of spiritual ascent and the path of suffering. one can only wish that people will choose life instead of embarking on the path of suffering, the same path upon which we so often treaded in the past. 18 c h a p t e r 1 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 kabbalah teaches about the cause-and-effect connection between spiritual sources that unite according to absolute laws into one kspiritual kexalted

his attitude toward us, the creator is guided by the principle of absolute good, without a trace of evil; and the purpose of his governance is evidenced in our gradual development. finally, we will become able to receive all the goodness that was prepared for us. surely, this goal will be achieved in accordance with his plan. two paths of development in the right direction are prepared for us: a path of suffering that compels us to escape it. we do not see the goal and are forced to run away from the pain. this path is called "unconscious evolution" or "a path of pain" the path of conscious, painless, and quick spiritual development by following the kabbalistic method, t h e e s s e n c e a n d t h e p u r p o s e o f k a b b a l a h 43 which facilitates a quick attainment of the desirabl

not in our sensations) and, according to the creator s plan, we are obliged to achieve it, then where is our freedom of will? it appears from the aforesaid that although we are obliged to attain the set goal, there are two ways to do that, or to pass from the first to the third state: the first way is voluntary; it includes a conscious observation of rules prescribed by kabbalah; the second is a path of suffering, because suffering can purify the body of egoism, force it to achieve altruism, and thus merge with the creator. the only difference between these two paths is that the first is shorter. after all, the second, or the path of suffering, still brings us back to the first one. in any event, everything is interconnected and mutually necessitates all our states, from the beginning of

l disappear and everyone will surely live a calm, healthy, and happy life, because everyone will be confident that their well-being will be assured. but as long as we are stuck in egoism, there is no salvation from the suffering that constantly befalls humanity. on the contrary, the creator sends these sufferings with the purpose of leading us to decide to choose the path offered by kabbalah, the path of love and care for one another. b a s i c c o n c e p t s i n k a b b a l a h 68 therefore, kabbalah considers the instructions that refer to interpersonal relationships to be more important than our duties regarding the creator. this is because social duties lead to a faster extermination of egoism. although we have not yet reached the third state, this in no way belittles us, because it i

LAITMAN M FROM CHAOS TO HARMONY

thod to correct the imbalance against our will. correcting the ego by escaping pressures and suffering is guaranteed. but we are given the option of choosing the evolutionary process first, thus understanding and controlling the ego. in doing so, we will quickly and painlessly be balanced with nature s common law the altruistic law of giving and loving. these two paths of evolution are called the path of correction and the path of suffering. there is no question about nature being the ultimate winner, whose laws we will ultimately obey. but the question is, how will we choose to do it? if we prefer to march toward balance of our own volition, before suffering compels us to do it, we will be happy. otherwise, hardships will impel us from behind and give us a different kind of motivation. cu

it, the depiction will serve as a motivating force that can turn us away from future harm and toward goodness in due time. by doing so, we will be spared tremendous suffering and we will accelerate the pace of our evolution. disseminating the knowledge about the reason for all the crises and the problems, and the way to resolve them and head toward a new life, will hasten humanity s march on the path of correction. c h a n g i n g o u r at t i t u d e towa r d o t h e r s b r i n g s a l l o f nat u r e i n to b a l a n c e we can easily see that changing our attitude toward others will lead us to the resolution of the problems on the social-human degree. this will mean the end of war, the end of violence and terrorism, and the end of general animosity among people. chapter five: obeying

in the framework of the remaining 233 years until the end of the 6,000 years. this painful process is called in its time, meaning in the time allotted. but the suffering will intensify and increase until each moment seems like an eternity, as time is a psychological matter. in fact, we can already feel that our lives are getting increasingly harder, and this is just the beginning. however, in the path of correction, there is no time limit. just as kabbalists throughout time achieved balance with nature, anyone today can do the same and experience the same perfection and eternity. this path is called, i will hasten it, because it accelerates time. one way or the other, we must all achieve balance with nature, and even death is no escape from the mandatory correction process. the choice betw

also begin to experience a growing sense of enlightenment while simply absorbing the words on every page. the kabbalah experience is a guide from the past to the future, revealing situations that all students of kabbalah will experience at some point along their journeys. for those who cherish every moment in life, the author offers unparalleled insights into the timeless wisdom of kabbalah. the path of kabbalah: thou shalt not make unto thee a graven image, nor any manner of likeness (exodus 20:3. this prohibition from the bible is also the 204 from chaos to harmony basis of the wisdom of kabbalah. kabbalists state that there is no reality at all, but something called his essence, the upper force. as uncanny as it sounds, this notion hides in its wings the very prospect of freedom, for e

michael laitman, phd, who was the disciple and personal assistant to rabbi baruch ashlag, the son of rabbi yehuda ashlag (author of the sulam commentary on the zohar, follows in the footsteps of his mentor in leading the group toward its mission. laitman s scientific method provides individuals of all faiths, religions, and cultures with the precise tools necessary for embarking on a captivating path of self-discovery and spiritual ascent. with the focus being primarily on inner processes that individuals undergo at their own pace, bnei baruch welcomes people of all ages and lifestyles to engage in this rewarding process. in recent years, a massive worldwide search for the answers to life s questions has been underway. society has lost its ability to see reality for what it is and in its

LAITMAN M KABBALAH REVEALED

do it now, because now we know we need it! the past 5,000 years of human evolution have been a process of trying one method, examining the pleasures it provides, becoming disillusioned with it, and leaving it for another. methods came and went, but we have not grown happier. now that the method of kabbalah has appeared, aimed to correct the highest level of egoism, we no longer have to tread the path of disillusionment. we can simply correct our worst egoism through kabbalah, and all other corrections will follow like a domino effect. thus, during this correction, we can feel fulfillment, inspiration, and joy. i n a n u t s h e l l the wisdom of kabbalah (the wisdom of reception) first appeared about 5,000 years ago, when humans began to ask about the purpose of their existence. those who

ose reality is reality? 113 like. that way, we will at least be able to decide whether we want it or not. when we see no other way of using our desires, we re trapped in the ones we already have. in that state, how can we find other intentions? is this a trap or are we missing something? kabbalists explain that we are not missing anything. this is a trap, but it s not a deadlock. if we follow the path of our reshimot, an example of another intention will appear by itself. now let s see what reshimot are, and how they help us out of the trap. reshimot xback to the future reshimot xroughly speaking xare records, recollections of past states. each reshimo (singular for reshimot) that a soul experiences along its spiritual path is collected in a special data bank. when we want to climb up the

higher up the ladder. we cannot change the order of the reshimot. that has already been determined on our way down. but we can and should determine what we will do with each reshimo. if we are passive and simply wait for them to pass, it will take a long time before we thoroughly experience them, and before that happens they can cause us great pain. this is why the passive approach is called the path of pain. 114 kabbalah revealed on the other hand, we can take an active approach by trying to relate to each reshimo as to another day in school, trying to see what the creator is trying to teach us. if we simply remember that this world is the result of spiritual occurrences, this will be enough to tremendously speed up the passing of the reshimot. this active approach is called the path of

also begin to experience a growing sense of enlightenment while simply absorbing the words on every page. the kabbalah experience is a guide from the past to the future, revealing situations that all students of kabbalah will experience at some point along their journeys. for those who cherish every moment in life, the author offers unparalleled insights into the timeless wisdom of kabbalah. the path of kabbalah: thou shalt not make unto thee a graven image, nor any manner of likeness (exodus 20:3. this prohibition from the bible is also the basis of the wisdom of kabbalah. kabbalists state that there is no reality at all, but something called his essence, the upper force. as uncanny as it sounds, this notion hides in its wings the very prospect of freedom, for every person, for every nat

michael laitman, phd, who was the disciple and personal assistant to rabbi baruch ashlag, the son of rabbi yehuda ashlag (author of the sulam commentary on the zohar, follows in the footsteps of his mentor in leading the group toward its mission. laitman s scientific method provides individuals of all faiths, religions, and cultures with the precise tools necessary for embarking on a captivating path of self-discovery and spiritual ascent. with the focus being primarily on inner processes that individuals undergo at their own pace, bnei baruch welcomes people of all ages and lifestyles to engage in this rewarding process. in recent years, a massive worldwide search for the answers to life s questions has been underway. society has lost its ability to see reality for what it is and in its

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

considered to be superfluous and absurd. this state is also described as the "suffering of the shechina" all human suffering stems from the fact that we are compelled from above to completely reject all common sense and proceed blindly, placing faith above reason. yet, the more reason and knowledge we possess, and the stronger and more intelligent we become, the harder it is for us to follow the path of faith. consequently, as we attempt to reject our common sense, we increase our suffering. those of us who have chosen the path of spiritual development described above cannot agree with the creator. in our hearts, we condemn the need for such a way; thus, we have difficulty justifying the creator s methods. yet, we cannot sustain such a condition for a prolonged period of time unless the c

ning table- 55- from here it follows that our main objective is to elevate the importance of the creator in our own eyes, i.e, to acquire faith in his greatness and might. we must do this because this is our only possible means of escaping from the prison of personal egoism and entering into the higher worlds. as mentioned earlier, we can experience extreme difficulty when we decide to follow the path of faith and to abandon all concern for the self. we then feel isolated from the whole world, suspended in nothingness, without the support of common sense, reason or prior experience to support us. it is also as if we have abandoned our own environment, family, and friends for the sake of being united with the creator. these sensations arise when we lack faith in the creator, when we cannot

. the first entails suffering and ordeals until a person frees self from egoism. but once we have passed that first stage and gotten rid of all personal desires, once we are able to direct all thought to the creator, then we may begin a new life, one full of spiritual joy and eternal tranquility, as originally conceived by the will of the creator at the beginning of creation. we need not follow a path of complete self-denial to the extent of being satisfied with a slice of bread, a sip of water and a rest on bare earth as if to accustom our bodies to renouncing egoism. instead of forcibly suppressing our physical desires, we have been given kabbalah, the light of kabbalah, which can help each of us get rid of egoism, the root of all misfortune. the light of kabbalah possesses a certain for

creases knowledge also increases sorrow" conversely, a feeling that one is experiencing spiritual ascent may simply be a misinterpreted state of self-indulgence and complacency. only one who already perceives the creator and his divine providence over all creations can correctly determine one s spiritual condition. based on the above, it is easy to understand that the farther we advance along the path of selfimprovement in an effort to correct our egoism, and the more effort we make to improve ourselves and to study, the more we grow to understand our own characteristics. with each attempt, with each passing day, with each turn, we will become more and more disillusioned with our own abilities to achieve anything. the more we despair in our attempts, the greater grow our grievances toward

egree that egoism has been ejected. this is in accordance with the law of the equivalence of qualities between the light and the vessel. we can, in fact, begin our spiritual ascent from any condition that we are in. we must simply realize that of all possible conditions, ranging from the highest to the lowest, the creator has chosen this particular one as the best situation for us to start on the path of spiritual advancement. therefore, there can be no other frame of mind, mood, or external circumstances better suited or more beneficial to our progress than our present circumstances, however hopeless or dismal they may seem. realizing this, we can rejoice in the opportunity to appeal to the creator for help and to thank him, even if we are in the most wretched of situations- 81- something

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ng about 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 62 t h e fa m i ly u n i t dr. satinover: what is the kabbalistic approach to relationships between men and women at the start of the 21st century and what is the kabbalistic prognosis in that field? rav laitman: from the perspective of kabbalah, it is important that a man and a woman be together, marching together on the path of self-correction and reaching congruence with the upper force. by doing that, they will complement one another on both material and spiritual levels. both the man and the woman have certain corrections to make. by making their personal and reciprocal corrections, they will come to the right connection in such a way that their relationship will resemble the upper force. the difference betwee

on. there are diverse desires in the kli, all of which are interconnected. they can be compared to organs in a single body, where each is required to build the intention to bestow. correcting one desire influences all the others, which must unfold in their proper place in the correction order. there is nothing in one s life that is not predetermined by the structure of the will to receive, as the path of correction is predefined and divided into preordained orders. we are always in the ultimate state, even now. as reshimot surface and put us in varying states, all we do is realize each one. we cannot choose the states we will experience, but we can be assisted by the environment to realize the stages more effectively. thus we will progress from one state to the next. moreover, even the way

phasizes that the creator is unchanging and that his purpose is also unchanging to bring the creature to gmar tikkun (the end of correction. progression toward gmar tikkun is carried out through the light s pressure on the kli, which will eventually bring the kli to feel that it is in contradiction with the light s state. because of the pressure this creates, kabbalists relate to this path as the path of pain. while treading this path, everything happens in its due time, the constant pressure of the light on the kli inducing the making of diverse forms in the kli until they are exhausted and the kli reaches its gmar tikkun. at the end of the natural evolution of the will to receive in humans, after many life cycles, one begins to feel that there is something higher, a giver. at that phase

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

respect to the creatures. acquiring that intellect means discovering that intention and the subsequent ascent to the creator s degree. this is the great bonus. pa r t i v: r e a l i z i n g t h e s p i r i t ua l g e n e 166 we need to understand that, by ourselves, we can want anything except to advance in the right way to the right goal. a person alone is like a blind person--unable to see the path of correct progress. we cannot see the outlet from this world to the upper world, from the will to receive to the will to bestow. we cannot even see that such a thing exists and that here lies our salvation. it follows that the point of free choice is very, very subtle. we can choose an environment that will bring us to a state where the upper light changes our quality, and through the operat

LAITMAN M THE KABBALAH EXPERIENCE

ments are a means that aid man, why is it said that the desire to suffer comes from impure forces? a: i don t understand the term, means that aid man. it is an expression that praises pain, something which is completely contrary to the purpose of creation. the purpose of creation is to delight us. pain is an undesirable feeling to the creator, and its purpose is only to force us to connect to the path of correction. the sensation of pain distances us from the creator. it is sent only to shock us, who otherwise desire only rest. by our nature, we operate by the law of maximum pleasure for minimum effort. but when pain forces us to wake up and remember the goal, by searching for the source of the pain, then we should immediately turn to the creator, as this was the sole purpose for which the

creator does not precede the act, it is done on purpose, in order to come to us at the end of the act or during it. there are many reasons for that. but if we do not work systematically according the rule of think of the end before you begin, if we do not think that this act will intensify our connection with the creator, we are not trying to draw near him. therefore, those actions belong to the path of pain. such actions put us on a dead-end street from which we must turn back and search for another way. they only extend the correction process. q: so where is the way out? a: we have to keep thinking about our contact with the creator. all our problems in this world indicate that we do not have contact with him. it is the same problem everywhere v in individuals, in groups, in society and

t matter how the creator sends the reminders, but from then on, i can advance. if you think like that, you will see that everyone around you is an angel made to remind you of the existence of the creator. we keep getting pushed from above so we can advance toward the creator. the problem is that we attempt to find solutions to complex situations with the power of our minds. that pushes us to the path of pain: we begin to get beaten up until we realize that the solution cannot come from our minds. it is a long process, but it depends on us; we can speed it up only when we are wise enough to understand that we have to search for the solutions above. but what does this mean? the answer is, whatever the problem, we mustn t lose contact with the creator! it is written: even when a sharp sword

t how strongly? moreover, he who studies and attains should contain within him the agony of the whole world, and he should expand his emotional vessels in order to absorb every desire. so what then, is the advantage of kabbalah? a: i don t think that i can accurately convey to you the advantages, but: 1. there is no other way to attain the upper world, but the kabbalah. it is therefore called the path of kabbalah. you speak of another way "the path of pain" this is not a path, but rather a state where a person temporarily weakens and abandons the vigorous progress of the kabbalah. t h e k a b b a l a h e x p e r i e n c e 58 one waits on the side of the road, so to speak, before agony prods further movement to return to the path of kabbalah and persist with it. 2. the path of pain is not a

t with it. 2. the path of pain is not another way to advance; it is not even a way, but merely a temporary state until such time as one gets wiser. it is only called a path for purposes of clarity. 3. through the kabbalah a person reduces pain and can foresee them. the pain itself is the correction. but a kabbalist replaces the unnecessary pains, which one gets in order to grow wiser and take the path of kabbalah, with pains of love for the creator. mankind doesn t need the pains of the flesh, but through studying, we can receive only the goal-oriented pains that stem from a most vital need. we don t need to suffer from petty things before we understand what we should actually yearn for. 4. through a special preparation, we may possibly accelerate our ability to sense, analyze, correct and

LAITMAN M THE PATH OF KABBALAH

dividual and collective basis in order to enhance and promote the spirituality of humankind, and indeed the entire world. 447 h ow t o c o n t ac t b n e i b a ru c h bnei baruch 1057 steeles avenue west, suite 532 toronto, on, m2r 3x1 canada e-mail: info@kabbalah.info web site: www.kabbalah.info toll free in canada and usa: 1-866-laitman fax: 1-905 886 9. 379 how to contact bnei baruch. 380 the path of kabbalah 3 9 part one: the beginning c h a p t e r 1 .1 t h e g r e at i l l u s i o n thou shalt have no other gods before me. thou shalt not make unto thee a graven image, nor any manner of likeness (exodus 20:3. judaism forbids idolatry and any kind of fetishism. this prohibition envelops the most fundamental principle in judaism: that everything we see is only a figment of our imaginat

kabbalah revolves around the spiritual worlds. therefore, the student attracts spiritual lights during the study. studying other parts of the torah also awakens a certain spiritual illumination, but the intensity of the light during the study of kabbalah is much stronger than when studying other writings. t h e pa t h o f k a b b a l a h 26 however, we must make sure we are studying in the right path of instruction, otherwise the opposite result may be achieved: the more we study, the more we will feel righteous instead of feeling our own evil (which is the desired result. feeling our own evil would make it easier for us: just imagine studying for several months, each month feeling that you are becoming meaner and meaner. can you really call that sensation pleasant? not at all! however, t

ks for nothing. at that point, pains come and turn the apparent fulfillment into emptiness and hunger. we grow wiser as a result of suffering, which begins to show us where to go and what to do with our lives. but if the same result can be reached without the pain, then why suffer? kabbalah points to how we can approach the creator through the keeping of the spiritual laws. it is what we call the path of torah. it is not a physical keeping of mitzvot, but keeping the spiritual laws of creation. all we have to do is to choose it. q: what do i do if i feel that a certain situation is being forced on me? a: there are clear rules with regard to that situation: if someone threatens you, you should react accordingly, but not in the christian way, meaning by turning the other cheek. never wait fo

g i n n i n g 57 selves with spiritual development. he thinks: what do i need it for? it is hard, unpleasant, and goes against my ego. a person can be pushed only by hunger, just as the famine forced abraham to do down to egypt. spiritual famine, physical famine, and agony are the only things that compel one to act. that is what the creator is waiting for. it is said in the torah that there is a path of torah or a path of pain, meaning a good way or a bad way. in fact, the entire torah and the entire wisdom of kabbalah were given to us only so that we would advance in the good way. but if we do not follow the good way, the bad, meaning the natural way, will be our way to advance. if we identify ourselves with the soul while in this life, then we belong to the creator and connect to him. i

ecline? a: no, one cannot fall. one cannot even stop, and will continue to climb. everything moves toward the final and best situation. it is either done by beatings from behind, meaning by nature, or in a positive way, when one is given a book and told that it is a means to accelerate one s progress. this is a way to outrun nature s beatings from behind. that is the entire difference between the path of torah and the path of pain. we want to use kabbalah in such a way that the next blow will not catch us. if we succeed, then we will never fall again. we say that there are ups and downs, but those are actually only internal feelings. at one time we feel close to the creator, and at another time we feel uncorrected and far from him. for that reason, we define the first situation as an ascen

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

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

e of his career he symbolizes the pupil on the probationary path, and must practise the three qualities of discrimination, desirelessness and good-conduct or self-control, which will make him free of the emotional plane, as he was free of the physical plane before he entered the lodge. further information as to these requirements will be found in at the feet of the master, by j. krishnamurti, the path of discipleship, by the v. e. e. ills. e. e. bro. e. annie besant, and my own book the masters and the path. 514. three kinds of dangers these qualities will help him to overcome- dangers from the outside world, dangers from his own lower nature, and dangers from within himself, that is, from his own virtues, if they be unbalanced. the s c d at his b c typified the first of these; later on he

they be unbalanced. the s c d at his b c typified the first of these; later on he will find the s c of his own lower nature in place of it, and later still the c c s that typify the triangle of his higher self, whose very virtues may be exaggerated to become his undoing unless he is ever watchful to keep poise and calmness, and to walk on that middle way which the lord buddha has described as the path of safety. 515. in course of time the candidate, through the practice of these three qualifications, will be able to range the entire plane at will. for this activity discrimination will give him the mental power, desirelessness the emotional power, and good conduct the will-power; and in the highest part of the region no ceremony will ever be needed in order that he may pass through without

eart, and should remind the candidate to let love have the primary authority in all his decisions. the second and third s c are similar, but of t c, and f c i c respectively. three s c s there must be, because the qualifications are three; the quality of love is sometimes counted as a fourth, but really it must permeate them all, and when it is strong it will carry the disciple up into the higher path of the next degree. 522. there are two reasons for the length of these three s c s. each one carries a man forward further than the preceding one. that is the way of evolution. every step that is taken adds to a man fs strength, so that his next step will be both stronger and longer. always something is gained but nothing is lost, so that his speed increases on this path by arithmetical progr

inciple of buddhi on the plane beyond the mental, where there is direct intuitional vision of the unity of life. 601. beyond this is the last and fifth stage, which the candidate treads with his hands free, ready to take up any instrument that is required at any moment. in this he learns of service- that the highest ideal of life is to serve. well do the brethren sing: 602. thou shalt show me the path of life; in thy presence is the fullness of joy; and at thy right hand there is pleasure for evermore. 603. i will behold thy presence in righteousness: and when i awake up after thy likeness, i shall be satisfied with it. 604. for this is the path of the spirit, the one behind the many, the first cause. of that first cause the christ said, gmy father worketh hitherto, and i work, h and shri

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the world is ruled, under the will of t.m.h, by a brotherhood of adepts, who have themselves attained divine union, but remain on earth to guide humanity; that all the great religions of the world were founded by them, according to the needs of the races for which they were intended, and that within these religions there have been schools of the mysteries to offer to those who are ready a swifter path of unfoldment, with greater knowledge and opportunities for service; that this path is divided into steps and degrees: the probationary path, or the lower mysteries, wherein the candidates are prepared for discipleship, and the path proper, or the greater mysteries, in which are conferred within the great white lodge itself five great initiations, which lead the disciple from the life of eart

them, but that is not so; they seem to us quite natural now, but long ago they were discoveries or revelations somewhat analogous to the steps of advancement in material science and invention. 108. each degree of the mysteries was designed to reflect one or other of the great initiations of the white lodge, so that the initiates of this lower level might prepare themselves ultimately to enter the path of holiness and so strive after the fullness of union with osiris, the hidden light. when we come to consider these degrees we shall see how this teaching was graded, and how those initiates who were properly prepared were enabled to reach the true knowledge which they were seeking. the whole scheme of initiation provided a complete chart of man s spiritual evolution, and it was for the indiv

ymbol of the astral light, in which the archetypal ideas are reflected and then materialized. thus each of those toys indicates an essential part in the evolution of a solar system. 383. the hidden mysteries 384. the two divisions of the lesser and greater mysteries above-mentioned were generally known, but it was not known that there was always, behind and above those, the greater mystery of the path of holiness, the steps of which are the five great initiations already mentioned. the very existence of the possibility of that future advancement was not certainly known even by the initiates of the greater mysteries until they were actually fit to receive the mystic summons from within. if one thinks of the conditions of that time one can readily understand the reason for that secrecy. the

d, pp. 130, 131) 436. numa was deeply versed, so far as anyone could be in that age, in all law, divine and human(*livy, bk. i, xviii (loeb ed) says livy; while dio cassius tells us that he shaped the political and peaceable institutions of rome, as romulus had determined its military career(*dio's roman history, loeb. ed, p. 29) in addition to all his external ability, he was far advanced on the path of holiness, and was a high initiate of the white lodge. his especial work was laying down, at the very beginning of the roman state, the inner foundation of rome s future greatness; he moulded both her outer religion and her inner mysteries, which in later days were to be the channel of that spiritual force which would make rome mighty among the nations, one of the greatest empires that the

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

ley,margaret, and james stutley. harper s dictionary of hinduism: its mythology, folklore, philosophy, literature, and history. new york: harper& row, 1977. aurum solis aurum solis was founded in 1897 in england by charles kingold and george stanton. it was originally opened as a school of high cabalistic magic. its philosophies are centered around the idea of the magician who chooses to follow a path of sacrifice, and who is reborn and passes into the 18 azazel light of glory. the system is explained in the magical philosophy by melita denning and osborne phillips, whose real names are vivian and leonard barcynski and who were grand master and administrator general of the order. they came upon this order while in england and helped to revive it in 1971, and to bring it to the united state

warfare against god s people in the earthly realm, as reflected in a familiar passage from the book of ephesians: for we wrestle not against flesh and blood human but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (6:12. the primary point of their attack is in trying to seduce christians into departing from the path of salvation by teaching falsehoods: the spirit expressly says that in later times some will depart from the faith by giving heed to deceitful spirits and doctrines of demons, through the pretensions of liars.(1 tim. 4:1 2. in addition to their assault on christians, another strategy in the guerrilla war against heaven is for demons to assume the forms of gods and goddesses of other religions

iritual guide and ritual leader of the group. the group guide, the high priest, and the high priestess are the heads of the fraternity, whereas the circle of the pentacle, and the brotherhood of the cup represent the core of the fraternity. see also magic and magical groups for further reading: melton, j. gordon. the encyclopedia of american religion. detroit, mi: gale research, 5th ed, 1996. the path of light. philadelphia: fraternity of light, 1974. fraternity of the hidden light fraternity of the hidden light is the english name of the fraternity known as fraternitas l. v. x. occulta. very similar to the builders of the adytum, it originated from the american section of the hermetic order of the golden dawn (ogd. it is claimed that, at the beginning of the twentieth century, the head an

ved in different ways in different religious traditions. typically, in the religious traditions based on the worship of or devotion to the founder, this figure is taken as the exemplum to imitate, and the founder s religious doctrine is considered to delineate the path that insures salvation (e.g, christ and buddha. devotion to saints and other religious guides (such as shamans) also leads to the path of salvation. salvation also becomes possible through certain rituals, as in the christian sacrament of baptism, which initiates the adept into the christian faith. faith and grace as well insure salvation, but human cooperation is always necessary for the achievement of salvation (the christian divine grace calls for faith, buddhist enlightenment requires the state of emptiness, and the prer

LIBER O

other attributions see 777, lines 8 and 23. the pentagrams of air. i' b n\ a v* n name: hvhy o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2= 9. stretch both arms upwards and outwards, the elbows bent at right angles, the hand bent back, the palms upwards as if supporting a weight (see illustration (the grade of 2= 9) is particularly attributed to the element air; it refers to the moon, the path of t is attributed to this degree. for other attributions see 777 lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: ynda (adonai. k' s i\ h n\ i g n g the sign of 1= 10. advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1= 10) is particularly attributed to the element of earth, see 777 l

LIBER ALEPH

l true works. right also is that word that the kingdom of heaven suffereth violence, and the violent take it by force. but except thou be violent by virtue of thy true nature, how shalt thou take it? be not as the ass in the lion.s skin; but if thou be born ass, bear patiently thy burdens, and enjoy thy thistles; for an ass also, as in the fables of apuleius and matthias, may come to glory in the path of his own virtue. u liber aleph vel cxi 8 h altera de via natur (further concerning the way of nature) ayest thou (methinks) that here is a great riddle, since by reason of much repression thou hast lost the knowledge of thine original nature? my son, this is not so; for by a peculiar ordinance of heaven, and a disposition occult within his mine, is every man protected from this loss of his

e the manifold crafts of love. these things being first secured, thou mayst afterward lead them into the heavens of poesy and tale, of music, painting, and sculpture, and into the lore of the mind itself, with its insatiable joy of all knowledge. thence let them soar! s liber aleph vel cxi 40 an de voluntate iuvenum (of the will of children) ong, o my son, hath been this digression from the plain path of my word concerning children; but it was most needful that thou shouldst understand the limits of true liberty. for that is not the will of any man which ultimateth in his own ruin and that of all his fellows; and that is not liberty whose exercise bringeth him to bondage. thou mayst therefore assume that it is always an essential part of the will of any child to grow to manhood or to woman

n of all thy virtue, the root of the tree of magick. o the book of wisdom or folly 155 ey altera de leone (futher concering the lion) o! in the first of thine initiations, when first the hoodwink was uplifted from before thine eyes, thou wast brought unto the throne of horus, the lord of the lion, and by him enheartened against fear. moreover, in minutum mundum, the map of the universe, it is the path of the lion that bindeth he two highest faculties of thy mind. again, it is mau, the sun at brightness of high noon, that is called the lion, very lordly, in our holy invocation. sekhet our lady is figured as a lioness, for that she is that lust of nuith toward hadith which is the fierceness of the night of the stars, and their necessity; whence also is she true symbol of thine own hunger of

against himself, being the deepest ego, that is, a being separate from the universe; and his is the root of the while mystery of evil. for he hath in him the magick power, which if he use not, he is self-poisoned, even as any organ of the body that refuseth its function. so then his cure is in his ally the lion, that feareth not the crocodiles, nor hideth himself, but leapeth eagerly forward. the path of the mystic hath this pitfall; for though he unite himself with his god, his mode is to withdraw from that which him seemeth is not god. whereby he affirmeth and confirmeth the demon, that is duality. be thou instant therefore, o my son, to turn from every act of love at he moment of full satisfaction, flinging the invoked might hereof against a new opposite; for the formula of every dragon

earth. who then should inquire of the further destiny of that star, or of another? it is the play of the game, and the operation of its function shall suffice it. rid thyself therefore of this thought of .i. apart from all, but, attaining to consciousness of all by our true way, contemplate the play of illusion by thine instrument of mind and sense, leaving it without care to continue in its own path of change. i liber aleph vel cxi 166 #i de fratribus nigris (of the black brothers) my son, know this concerning the black brothers, that cry: i am i. this is falsity and delusion, for the law endureth not exception. so then these brethern are not apart, as they vainly think being wrought by error; but are peculiar combinations of nature in her variety. rejoice then even in he contemplation o

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

let the practicus then re-commence the picture, starting from the sun, and adding the planets one by one, each with its proper motion, until he have an image perfect in all respect of the solar system as it actually exists. let him particularly note that unless the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps that the path of this comet may assist him to expand the sphere of his mental vision until it include a star. and thus, gathering one star after another, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, the body of nuit oliber ccc khabs am pekht an epistle of therion 9 =28, a magus of a a, to his son, being an instruction in a matt

LIBER CCXLII AHA

gapes. the adept runs forth, and so escapes that ruin! olympas. smoothly parallel the ruin of the mind as well? marsyas. ay! hear the ordeal of the veil, the second veil. o spare me this magical memory! i pale to show the veil of the abyss. nay, let confession be complete! olympas. master, i bend me at thy feet. why do they sweat with blood and dew? marsyas. blind horror catches at my breath. the path of the abyss runs through things darker, dismaller than death! courage and will! what boots their force? the mind rears like a frightened horse. there is no memory possible of that unfathomable hell. aha! 19 even the shadows that arise are things too dreadful to recount! there fs no such doom in destiny fs harvest of horror. the white fount of speech is stifled at its source. know, the sane s

LIBER CHANOKH

e (ed, the golden dawn, vol. iv. 16: suit by element of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the signs or elements (saturn replacing earth as per the dual attribution of the path of tau, and thence to the hebrew letter and tarot card corresponding: thus row column attributions fire a puer h iv. the emperor water d populus j vii. the chariot air g puella l viii. justice fire (cardinal signs) earth j carcer o xv. the devil fire e fortuna minor f xi. strength water h rubeus n xiii. death air k tristesia x xvii. the star water (fixed signs) earth b amissio w v. the hierop

LIBER COLLEGII SANCTI

h and that for the philosophus had gto his philosophus h; these have been amended on the same basis. the task of a philosophus. g. the meditations given in liber v. h this work has not been definitely identified. because of the dates involved it cannot be gliber v vel reguli. h in gliber viarum via h is a reference to gliber v h under the head "the formulation of the flaming star (referred to the path of heh) which suggests some manner of pentagram ritual or meditations on that theme. it is unlikely, too, to be crowley's gtrue greater ritual of the pentagram h as published in the magical link in 1999 as that is said to be for the use of adepts only and in any case does not contain any gmeditations h as such. g. and repeat to him his chosen chapter of liber dcccxiii. h the gems printing jus

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ach any true meaning to the phrase? i doubt it, seeing what we have taken for the limits of the swing. true, it may be that the end of the swing is always 360 so that the!-point and the?-point coincide; but that is not the same thing as having no swing at all, unless we make kinematics identical with statics. what is to be done? how shall such mysteries be uttered? is this how it is that the true path of the wise is said to lie in a totally different plane from all his advance in the path of knowledge, and of trance? we have already been obliged to take the fourth dimension to illustrate (if not explain) the nature of samadhi. the soldier and the hunchback 15 ah, say the adepts, samadhi is not the end, but the beginning. you must regard samadhi as the normal state of mind which enables you

LIBER DCCCLX JOHN ST

i am so perfectly dark. yet my power to create magical images is still with me. hanged man posture. will invoke adonai once more by pure thought. got into a very curious state indeed; part 11.40- 12.00 john st. john 17 of me being quite perfectly asleep, and part quite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise.it seemed somehow like a vast dragondemon with bronze green wings iridescent that rose up startled and angry. and i saw thatthe littlest courage is enough to rise and throw off sleep, like a small soldier in complete armour of silver advancing with sword and shield.at whose sight that dragon, not daring to abide the shock, flees utterly away. 2.15. lunch, 3 garibaldis and 3 gaufre

abitants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own accord. 9.00. arrived at pantheon, to breakfast on coffee and biroche and a peach. i shall try and describe ritual 671;1 since its nature is important to this great ceremony of initiation. those who understand a little about the path of the wise may receive some hint of the method of operation of the l.v.x. and i think that a description will help me to collect myself for 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

saved? the only answer.and one which is quite unconnected with the question.is that a ritual of adeptus major should display the birth of horus and slaying of typhon. here again horus and harpocrates.the twins of the twin signs of 0= 0 ritual.are the slayers of typhon. so all the rituals get mixed: the symbols recur, though in a different aspect. anyway, one wants something a deal better than the path of pe in 4= 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the various .stations of the cross. or points upon his mystic journey. he must john st. john 41 assuredly drink blood for the sacrament.ah! now i see it all so well! the initiator must kill him, osiris; he must rise again as horus and kill the initiator, taking his plac

e no pity on them! 11.03. rather pity myself, who cannot even make sensible .considerations. for a ritual of adeptus major. the only thing to do in short is to go steadily on, with a little extra courage and energy.no harm in that!.on the same old lines. the winding of the way must necessarily lead me just where it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hta thou art also 406= wt tau the material world, the omega. and as he awh thou art 12, the rays of the ineffable crown (a disaster has occurred; viz

th ever been of great augury. but tonight i am too poor in spirit to hope. lo! i was travelling on the paths of lamed and of mem, of justice and the hanged man, and i fell into both the pitfalls thereof. instead of the great balance firmly held, i found only libra, the house of venus and of the exaltation of saturn; and these evil planets, smiling and frowning, overcame me. and so for the sublime path of man; instead of that symbol of the adept, his foot set firmly upon heaven, his whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith .i. denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and da

LIBER DCLXXI VEL PYRAMIDOS

of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m (blue, orange, yellow-green, yellow, orange, blue) bell. for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. vel pyramidos 3 bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! thus is the great pyramid duly builded. 4 1

and i am the eternal spirit i am the lord that riseth fresh from death, whose glory i inherit since i partake with him. i am the manifestor of the unseen 14 liber dclxxi without me all the land of khem is as if it had not been. proceed as in building to end: for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! bell. hail, hoor! hail, asi! hail, tahuti! hail asar un-nef

LIBER DOMINI

neral way. no man or woman may interpret his inscrutable will for anyone else other that him/herself, and of this latter, one should always proceed cautiously. 3. those who claim to be my chosen vessels are nothing but foul wind, blowing this way and that, stirring up the loose earth beneath my majesty. pay no heed to those who claim such authority on my behalf, they will merely lead you down the path of self-deceit. comment: satan has no human representative any more than does the force of gravity. those who make claims about the dark lord in an authoritative way are best treated with extreme scepticism, most often they do nothing but stir up the loose earth of gullible individuals. 4. the path to my power must always be tread alone, no other can lead you to me. comment: unlike other path

entative any more than does the force of gravity. those who make claims about the dark lord in an authoritative way are best treated with extreme scepticism, most often they do nothing but stir up the loose earth of gullible individuals. 4. the path to my power must always be tread alone, no other can lead you to me. comment: unlike other paths which focus on conversions and herd mentalities, the path of satan is for the individual alone. embracing this path is a choice which must be made for personal reasons, never at the direction or discretion of others. 5. i have no creed or code of conduct; i have only will, pure and inviolate. belief in dogmas is for those who prostrate themselves before their so-called gods, fashioned from their own minds or, better yet, bequeathed to them by false

one says he has found my essence, they surely lie. my gift inspires silence, not empty boasting. comment: those who make grandiose claims about the dark lord and their relationships with him are almost certainly frauds. those who seek to gain attention for themselves 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 s

any decisions in this life based on what is unknown. 23. do not seek me for a guide, i guide no one. guidance is for the weak and for children, and neither of these belong to me. i am power and knowledge, the great flame of all. comment: those who desire to follow satan must be able to stand on their own, the master will not hold your hand. those who need guidance are probably not suited for the path of the dark lord, who gives strength and knowledge, but not guidance. there is a difference between someone who understands the incompleteness of his/her knowledge and someone who feels this incompleteness requires another to lead him/her to fullness. 24. those who claim i am flesh are truly mad. my essence is the very destruction of flesh; i am the conqueror; i am the flame. comment: some sa

themselves. comment: those who teach their lies to others are seeking to ignore their own frailty. 36. cursed be those who possess no will, no desire, they are a waste of useful energy. comment: satan will ensure that these evolutionary dead-ends meet their justice. 37. cursed be all who deny my will, they can only win at the cost of their own purpose. comment: the fulfilment of mankind is in the path of satan, denial of this is a denial of one s true nature. 38. i am satan. i am the lord of the earth and the air. i am the master of power and will. my truth will never cease and my reality cannot be denied. i am the fire which burns all, the flame eternal. none can resist me. comment: the power of satan is the highest metacausal power we are aware of- it should be treated with reverence and

LIBER DXXXVI

t the practicus then re-commence the picture, starting from the sun, and adding the planets one by one, each with its proper motion, until he have an image perfect in all respects of the solar system as it actually exists. let him particularly note that unless the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps, that the path of this comet may assist him to expand the sphere of his mental vision until it include a star. and thus, gathering one star after another, 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

LIBER LVII

ctive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 69 [but see note to this number in part i. t.s] 70 [see the equinox of the gods. t.s] 71 [because o and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of said path also gives us 124. t.s* 165= nemo [note added by ac in a copy of equinox i (5, transcribed by yorke. nemo (165 by greek numeration) is the symbolic name of a master of the temple, see liber 418. t.s] 72 [the reference is to nox spelt in hebrew on. t.s] 73 [also \ylpn, nephilim= 210. t.s] on the qabalah 49 216. i once hoped much from this n

LIBER LXVII THE SWORD OF SONG

are methods, bad or good, for extricating ourselves from the universe. closely connected with this question is that of the will of god. people argue that an infinite intelligence must have been at work on this cosmos. i reply no! there is no intelligence at work worthy of the name. the laws of nature may be generalised in one.the law of inertia. everything moves in the direction determined by the path of least resistance; species arise, develop, and die as their collective inertia determines; to this law there is no exception but the doubtful one of freewill; the law of destiny itself is formally and really identical with it.2 1 causality is itself a secondary, and in its limitation as applied to volition, an inconceivable idea. h. spencer, op. cit. this consideration alone should add grea

their own real enemies. many of them, however, believing erroneously that they are being .unselfish. do fill their hearts with devotion for the beloved saviour, and this process is, in its ultimation, so similar to the earlier stages of the great work itself, that some confusion has, stupidly enough, arisen; but for all that the practice has been the means of bringing some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adopts a middle path. having projected the absolute from his mind, he endeavours to unite his consciousness with that of his absolute and of course his personality is destroyed in the process. yet it is to be feared that such an adept too often starts on the path with the intention of agg

LIBER MMCMXI NOTE ON GENESIS

e great waters to her will. now in the yetziratic attribution, is the second number, beth (i.e. a house, an abode, the dwelling of the holy one, shown to be equivalent to the sphere of kokab and his lords. and the symbolic weapon of# is the caduceus, whose twin serpents show again the dualistic power (note..woden, the scandinavian mercury, was the all-father, as it is written in the ritual of the path of the spirit of the primal fire c .for all things did the father of all things perfect, and delivered them over unto the second mind; whom all races of men call first) behold, then, in these two great numbers 1 and 2 the father and the mother of the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written .for the mind of the father s

in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth .shiloh shall come (the initial of which mystery-name is c [chaldaan oracles, fragment 13 in the westcott/ cory editions; known from quotations by psellus and pletho. b, the magus of power in tarot= will [chaldaan oracles, fragments 28-9 and 35 in the westcott edition] ritual of the path of the daughter of the firmament. liber mmcmxi 6 300. and in the grecian tongue it is written .in the beginning was the word &c, which is logoj (l= 30. but the best of all the examples is found in the holy tetragram hwhy. for we may regard this venerable name as typical of the father and the mother, and so divided into hw and hy* now if into the midst of this divided name we cast the triple f

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

4= 10= y= atziluth 1+ 2+ 3+ 4+ 5= 15= hy= briah 1+ 2+ 3+ 4+ 5+ 6= 21= why= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7= 28= 2+ 8= 10 assiah the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest.the work of creation accomplished: wherefore god rested on the seventh day. and 28 is 7 4, the seven stars shining throughout the four worlds* as it is written in the path of the child of the sons of the mighty .and the chaos cried aloud for the unity of form and the face of the eternal arose. that brow and those eyes formed the b of the measureless heavens: and their reflection formed the c of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation. but herein is the fall, that there were only six numbe

LIBER O

become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find .knowledge of sciences. by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its [lat .the traveller in the kingdoms of the tree (scil. of life [lat .the arrow beyond the moon (the reference being to the path of samekh on the kircher tree] svb figvra vi. 3 lineal figures the octagon and octagram, the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphthartharath,4 its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey, an

this degree. for other attributions see .777. lines 8 and 23. the pentagrams of air invoking aa banishing name: i h v h (ye-ho-wau. the sign of 2 =9: stretch both arms upwards and out-wards, the elbows bent at right-angles, the hands bent back, the palms upwards as if supporting a weight (see illustration (the grade of 2 =9 is particularly attributed to the element air; it refers to the moon; the path of t is attributed to this degree. for other attributions see .777. lines 9 and 11) the pentagrams of earth invoking aab a n i s h i n g name: a d n i (adonai. the sign of 1 =10: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (see illustration (the grade of 1 =10 is particularly attributed to the element of earth

LIBER PORTA LUCIS

from these things. for there is a life intense with knowledge and extreme bliss which is untouched by any of them. 13. to this life we attain even here and now. the adepts, the servants of v.v.v.v.v, have attained thereunto. 14. it is impossible to tell you of the splendours to which they have attained. little by little, as your eyes grow stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 15. even as a man ascending a steep mountain is lost to sight of his friends in the valley, so must the adept seem. they shall say: he is lost in the clouds. but he shall rejoice in the sunlight above them, and come to the eternal snows. 16. or as a scholar may learn some secret language of the ancients, his friends shall say: glook! he pretends to read t

LIBER SAMEKH

o gg. he is to travel astrally around the circle, making the appropriate pentagrams, sigils and signs. his direction is widdershins.17 he thus makes three curves, each covering three-fourths of the circle.18 he should give the sign of the enterer on passing the kiblah, or direction of boleskine.19 this picks up the force naturally radiating from that point* and projects it in the direction of the path of the magician. the sigils are those given in the equinox i (7, plate x outside the square;20 the signs those shewn in vol. i no. 2, plate gthe signs of the grades. h21 in these invocations he should expand his girth and his stature to* this is an assumption based on liber legis ii, 78 and iii, 34. point ii 15 the utmost* assuming the form and the consciousness of the elemental god of the qu

adept in this whole operation, to assimilate himself to his angel by continual conscious communion. for his angel is an intelligible image of his own true will, to do which is the whole of the law of his being. also the angel appeareth in tiphareth, which is the heart of the ruach, and thus the centre of gravity of the mind. it is also directly inspired from kether, the ultimate self, through the path of gthe high priestess, h or initiated intuition. hence the angel is in truth the logos or articulate expression of the whole being of the adept, so that as he increases in the perfect understanding of liber samekh svb figvra dccc 36 his name, he approaches the solution of the ultimate problem, what he himself truly is. unto this final attainment the adept may trust his angel to lead him: for

he zelator initiation, in the latter case for reasons of grosicrucian symbolism. h the number under which samekh actually appeared in mtp, 800, was also liber samekh& liber viii 46 assigned to an earlier work, the ship, a mystery play published in equinox i (10. in both instances the reference is probably to ctq, qetesh, a bow and the three paths from malkuth, from the centre of which samekh, the path of the arrow, ascends. 800 is also, or so we are assured by the illustrious editor of the gblue brick h edition of magick, the number of gsamekh final h, an otherwise unknown hebrew letter-form, but this it would seem is a mystery reserved for initiates of a grade beyond that of the present transcriber. frater progradior (lat. gi advance h) was frank bennett, an a a member and sometime head o

LIBER SEPTEM REGUM SANCTORUM

the throne. the aspirant passes over their bodies& takes his seat. they then, each from his place, adore him while the two officers support him on either side& the hierophant addresses him: frater_ this day have i symbolically placed thee in the seat of a brother of the a\a. see to it that thy life truly reflect this gradual conquest of the powers7 of the seven& never forget that thy path is the path of osiris,8& that osiris is a black god. they then conduct him from the temple) after the seven hours are past, the aspirant is rescued by osiris, the black officer, in the words already given, omitting verily thou sayest well& using a sterner tone for the beginning of the speech. the ceremony then proceeds as before. source: this text was emailed to me in january of 2001. i am unaware of its

LIBER THISHARB

ome nemo, the return of the current causes him gto appear in the heaven of jupiter as a morning star or as an evening star. h2 3 in other words, he should discover what may be the nature of his work. thus mohammed was a brother reflected in netzach, buddha a brother reflected into hod, or, as some say, daath. the present manifestation of frater p. to the outer is in tiphareth, to the inner in the path of leo. 11. first method. let the exempt adept first train himself to think backwards by external means, as set forth here following (a) let him learn to write backwards, with either hand (b) let him learn to walk backwards (c) let him constantly watch, if convenient, cinematograph films, and listen to phonograph records, reversed, and let him so accustom himself to these that they appear nat

LIBER XCV THE WAKE WORLD

oot out like rays of light, and everything is all harmony and beauty below, and crowned about with the crown of twelve stars, which is the only way you can put it into dream talk. now you don.t need to struggle to go on any more, because you know already that all the house is one palace, and you move about in your own wake world, just as is necessary. all the paths up to the second house open.the path of the hierophant with the flaming star and the incense in the vast cathedral, and the path of the mighty ruler, who governs everything with his orb and his crown and his sceptre. there is the path of the queen of love which is more beautiful than anything, and along it my own dear lover passes to my bridal chamber. then there are the three ways to the holy house of the old king, the way by w

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

at the british museum and the metropolitan museum of art. published the same year were two similar books: james graham-campbell et al, the viking world (new haven and new york: ticknor and fields, 1980, and david m. wilson, ed, the northern world: the history and heritage of northern europe ad 400.1100 (new york: h. n. abrams, 1980, both perhaps inspired by the exhibition. they all follow in the path of bertil almgren et al, eds, the viking (gothenburg, sweden: tre tryckare, 1967, in including chapters by various experts and rich illustrations, many in color, on large pages. and an explicit exhibition catalog is william fitzhugh and elisabeth i. ward, vikings: the norse atlantic saga (washington, dc, and london: smithsonian institution press, 2000. it focuses on the viking expansion west

LOGOMACHY OF ZOS

tes unless transposed to another purpose. love shall cease when copulation is abjured. things more excellent than themselves are expressed through art when our selves are expressed in them. the artist illumines unseen beauties and awakens us to the utility of beauty as pleasure of a more permanent kind. we conceive from the whole until detail destroys. to know the fundaments of art is to know the path of all wisdom. what does not exist man will invent or imagine. much is realized and so seldom expressed that when it might be told it is already forgotten. the self-glory of our forgiveness of ourselves and others.these are our failures. emotional depth can bestow originality of expression. we find in art experiences missed in life. art is the coinage whereby we exchange emotional experience

ralysis in life. the inbetweenness of cause and effect is a sensuality: we are always experiencing more, or less. experience is interjacent to all purpose and desire and only partly disclosed to ego. real and vivid experience goes deeper, oft-times within lightning reactions, as when the mind releases an obligat 1"d 2..1..1 2 5- w$ m. o( f v..1 n$ fallacies, for the upstep of values. for most the path of life is oesophagism. an end, not a means. but the mind is more omnivorous and may extend or limit, to transmute the psycho-somatic. schizophrenia is normal, we all have it: men and women are modified forms of each other and retain a remissness or too much of the other. sexual congress a making whole. where abjured or frustrated, schizophrenia may become pathological. there is also the fact

he figures and forms of our less deliberate expressions become, when persistent, the personifications of our abstracts. aesthetics are a reality. more permanent possibilities of sensation. any concept of reality is unanalyzable, yet through the whole physical world there runs an unknown content which must be tactual to consciousness. for it gives it reality. mankind returns to its old self by the path of its deviations: faith in genetic systems gives substance to audacious ability. if the heart decay, pleasurable life ends and a deadly race of elementals shall incarnate, protecting their powers by cruelty and nihilism. gross human minotaurs. exterior protection favoured the development and condition of such primaeval elementals. the human social state is not aware of this precedent, thus t

LUCIFERIAN SORCERY

and awakening occur. there is a path that reveals the manes of the dead, there is a path, from which the wise seek the light, and from the darkness nourish their shades in the dream. this path is born of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the illuminated light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path, from which lilith emerges in the fire of the sabbat, and lucifer emerges as the sun. through the art of sorcery shall the winding path be shown, the sheet of burial shall we be wrapped in, to guide us from the ancient burial of egypt and the waking in the dream of the desert and

f the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the individual love of self, strength and determination to pass through the long winding path of the sorcerer. our goal is to become and achieve through the process of self-deification and self-transformation through this luciferian gnosis. shaitan, as it is called is lucifer the fallen angel. lucifer fell from his desire to be separate from the consciousness of the universe, that through antinomianism he sought to be the gateway of god itself, to be growing and illuminated in essence

parate from the consciousness of the universe, that through antinomianism he sought to be the gateway of god itself, to be growing and illuminated in essence. it should be considered that satan or lucifer are aspects of the domineering self expresses its existence, and that is should be strengthened and defined to search the possibility of immortality. above lucifer, the morning star one upon the path of iblis (spelled also eblis, or shaitan who was ayn al-qozat hamadani executed in 1131 a.d. bravely announced his path of illumination, which spoke of the black light above the throne as the western idea of the sun at midnight or black sun. this may be revealed within the witches sabbat path as the black flame, or illuminated luciferian sense of self. it is the beautiful presentation of ones

o control the results to some extent and to make intelligent decisions about what could be the future. remember, you control a majority of your future. the leaving of ones spirit to fly in the night as any ancestral form such as bat, owl, wolf or human form allows the shadow or soul (called ba in egyptian systems) to nourish from the sleepers and achieve a hidden knowledge transmitted only by the path of the unseen. it is from this that we awake, and to be understood clearly, advance us in the image of the prince of darkness whom is ultimately revealed as the lord of light. upon the great meeting of lilith, the witch queen of the sabbat, shall the woman emerge as the model for the goddess to manifest in the earth. therefore shall the woman dress, think and align herself with this positive

asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! 10 i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path 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

LUCIFERIAN SORCERY AND SET TYPHON

u who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord in the form of a giant serpent who held the power of the evil eye. this serpent would seduce his prey and then devour their spirits. know that the forms of set are many, the god of darkness and war is also a creative god of progression and shape shifting. he survives by transformation. the path of sorcerous arte known as luciferian witchcraft, is perhaps becoming a clearer subject under the sethian concept of the adversary as a dual and necessary force. just as chaos magick is a development of primal sorcery, without limitations, the luciferian path is a further and refined development of primal sorcery with a defined path towards the sethian becoming, and the ongoing process of sel

nachttoter (a small group of which the present author is a part of) is to explore and restore the work of john whiteside parsons, including the work of belarion armiluss al dajjal antichrist, a title of attainment. the essence of witchcraft in its rightful left hand path perspective is the illumination and understanding of the daemonic feminine, which is revealed to each sorcerer who treads this path of darkness. one symbol of coven nachttoter is the sigil of hecate, which is a mirror into the gates of the dead, the abode of the goddess of witches. the sethianic fragments of luciferian witchcraft these god forms are powerful for the sorcerer who summons them, discovers the atavistic aspects which relate to them, and becomes like them. one would seek to create such energy forms that may be

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

ee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a grimoire of luciferian witchcraft, vampyrism and chaos magick by michael ford, 1999, 2001 many understand the essence of witchcraft as in relation to nature and general folk craft. while the folk magic brought from europe flourished in the form of wicca, mainly due to gerald gardner s (1886-1964) extens

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

by michael ford 2001 there is a path which reveal the manes of the dead, there is a path from which the wise seek the light, and from the darkness nourish their shades in the dream. this path is born of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the illuminated light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path from which lilith emerges in the fire of the sabbat, and lucifer 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

oser, the bringer of light. the sabbatic mysteries as they are essential separated into two specific areas of workings. the right side of the path is the magickal path that is the holy aspects of ones personal development. he/she will seek to expand consciousness and gain the attainment of his/her holy guardian angel, the true will or direction of life in which you shall journey. this is also the path of healing, of perfecting the self in any way you can and to begin a strong foundation in luciferian magick (astral projection and development of the psyche. the right hand path seeks to align the individual with the flowing stream of nature, to align the self with the avenue of god or the creative force itself. this form may be defined or named as lucifer, as the eldest angel of the creative

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

ortion of the father s sperm cell that enters the egg to fertilize it contains none. this, then, means that mtdna can be used to trace the genealogies of women but not those of men. indeed, when a son inherits his mother s mtdna, he cannot pass it down to his children: mtdna always goes through women alone. but this also means that analyzing dna from both sexes can help determine the evolutionary path of our mothers, grandmothers, great grandmothers, and so forth, deep into the past, until we reach the ancestress of us all. in effect, there is no reason to believe that mtdna analysis cannot retrace the history of the entire human species through its women. to understand this, recall that those of us alive today come by definition from an uninterrupted line of ancestors. recall from chapter

MACNULTY W KIRK KABBALAH AND FREEMASONRY

and his jewel is the plumb rule. he is placed at tiferet/self. he is one of the principal officers of the lodge, and his task is to supervise the activities of the ground floor. when masonic labor is being conducted the inner guard is supposed to "obey the commands of the junior warden."56 this duty is analogous to the kabbalistic discipline requiring the ego/yesod to direct its attention up the path of honesty to the self/tiferet. although the labor of the apprentice is oriented toward interior work, the ground floor is contiguous with the physical world. since a stable situation in ordinary life is a prerequisite for interior work, the apprentice is taught the appropriate manner in which to relate to events and persons the world. masonic symbolism uses the cardinal virtues for this purp

on on the extended tree (figure 23. we have seen that the mystical death, the experience of transition, occurs at the daat of yezirah. as the candidate becomes aware of the corresponding part of the next higher world we would expect to find him at the yesod of beriah, and that is exactly where he is located as a candidate in the chapter. kneeling at yesod (in figure 22, the candidate looks up the path of honesty to tiferet, up the path of awe and through the daat of beriah to glimpse the divine persona at the yesod of azilut (figure 23. this moment is a dramatic representation of the culmination of the mystical ascent, the final goal of the philosophers of the renaissance. when this event occurs, not as a ritual representation in a chapter room in london, but in fact, within the consciousn

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

le 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 are supposed to lead in the straight and narrow path of rational thinking. to list and classify any but the more important of the now recognized schools of philosophy is beyond the space limitations of this volume. the vast area of speculation covered by philosophy will be appreciated best after a brief consideration of a few of the outstanding systems of philosophic discipline which have swayed the world of thought during the last twenty-six c

the tortuous passageways, with their trials and dangers, the candidate received the honorary title of mystes. this meant one who saw through a veil or had a clouded vision. it also signified that the candidate had been brought up to the veil, which would be torn away in the higher degree. the modern word mystic, as referring to a seeker after truth according to the dictates of the heart along the path of faith, is probably derived from this ancient word, for faith is belief in the reality of things unseen or veiled. the greater mysteries (into which the candidate was admitted only after he had successfully passed through the ordeals of the lesser, and not always then) were sacred to ceres, the mother of persephone, and represent her as wandering through the world in quest of her abducted d

iences, ethics and religions, but also the heritage of hate, strife, and perversion. the atlanteans instigated the first war; and it has been said that all subsequent wars were fought in a fruitless effort to justify the first one and right the wrong which it caused. before atlantis sank, its spiritually illumined initiates, who realized that their land was doomed because it had departed from the path of light, withdrew from the ill-fated continent. carrying with them the sacred and secret doctrine, these atlanteans p. 35 established themselves in egypt, where they became its first "divine" rulers. nearly all the great cosmologic myths forming the foundation of the various sacred books of the world are based upon the atlantean mystery rituals. the myth of the dying god the myth of tammuz a

earth, but is the word of god incarnate. so it is said that divine light dwells in the midst of mortal darkness, and ignorance cannot divide them. the union of the word and the mind produces that mystery which is called life. as the darkness without you is divided against itself, so the darkness within you is likewise divided. the light and the fire which rise are the divine man, ascending in the path of the word, and that which fails to ascend is the mortal man, which may not partake of immortality. learn deeply of the mind and its mystery, for therein lies the secret of immortality" the dragon again revealed its form to hermes, and for a long time the two looked steadfastly one upon the other, eye to eye, so that hermes trembled before the gaze of poimandres. at the word of the dragon th

ant from the embrace of darkness. to the egyptians the sun was the symbol of immortality, for, while it died each night, it rose again with each ensuing dawn. not only has the sun this diurnal activity, but it also has its annual pilgrimage, during which time it passes successively through the twelve celestial houses of the heavens, remaining in each for thirty days. added to these it has a third path of travel, which is called the precession of the equinoxes, in which it retrogrades around the zodiac through the twelve signs at the rate of one degree every seventy-two years. concerning the annual passage of the sun through the twelve houses of the heavens, robert hewitt brown, 32, makes the following statement "the sun, as he pursued his way among these 'living creatures' of the zodiac, w

MASTERING WITCHCRAFT

past, and we may once more choose our own gods, bright or dark. the day of the pale galilean is passing, and the restrictions imposed by his devotees are losing their thrall upon the public mind, leaving people free once more to return to the old teachings of joy and knowledge of arts once forbidden. our lady habondia and her horned consort hold court once more. should you wish to tread the dark path of witchcraft, the way is open to you now. whether you believe the christian bugaboos and fear to lose your soul in return for the powers or, like us, consider the gamble well spent, is up to you. should you decide the former, then read no further. the aim of this book is solely to teach you the first steps to becoming a witch or warlock. but remember, the choice was yours. we take no respons

e composition of the love incense, so also here; should you wish to experiment with new essences and perfumes, go ahead. however, for matters of lust, as opposed to romantic love, i would advise you to stick to the more bitter and piney perfumes. leave the flowery essences to habondia and her works of romance. 5- counter magic and protection don't delude yourself. the minute you set foot upon the path of witchcraft, a call rings out in the unseen world announcing the fact of your arrival. and sooner or later you are going to have to confront the problem of protecting your friends and yourself from the magical bolts that will undoubtedly be slung at you by less friendly practitioners. supernaturally induced bad luck, whether occasioned by the casual glance of someone's evil eye or a more po

void the recoil by enveigling other, less-advanced members of their coven only too glad to try their hand at a bit of cursing, to do the actual dirty work for them: a well-known expedient in all fields! regardless of any feelings of compassion for who actually "bides the issue" however, you should proceed with all your means of defence as surely as you would board up your house if it stood in the path of a hurricane. the magical attack will usually begin any time after sundown, so you should have your preparations ready well before. consult an astrological ephemeris, nautical almanac, or your local newspaper for the exact time the sun actually sinks below the horizon. your main defences are going to be the grand magical circle and the pentacle of protection. you will also employ the magica

ula, using a black candle. the conjuration such as the one to be described below can be used with effect here. the magical landscape to be visualized should be one of darkness and mystery. one of those traditionally associated with the dead is as follows: night has fallen, winter has set in; the air is chilly. two monolithic pillars of granite rise from the gentle hill, and between them winds the path of the dead, pale in the starlight. the two pillars mark the entrance to the realm of the dead, back of the north wind. between them stands the representative of the dark power itself. the figure is neither distinguishable as male or female, an ancient robed in black, still and silent. the face is hidden beneath the shadow of a cowl drawn over the head. in one withered hand a staff of blackth

he photograph! burn him with murderous intent! complete the initial ritual by exhibiting the charged photograph held in your left hand to the north, west, south, and east, in that order three times consecutively. twelve times in all. each time you raise the symbol, announce at each quarter: as the symbol dwindles so shall my words prove effective! this is the reverse circumambulation known as the path of darkness, performed widdershins; northways, against the sun, and it completes the first half of the process. the second half deals with the facilitation of the power transfer by means of a power object, following the principle laid out in chapter 4. the next day (ideally the selfsame night) visit the home of your victim in secret, and draw lightly in sabbat oil or gum arabic the circle cro

MEANING OF MASONRY

crets and all mysteries. and masonry was designed to teach self-knowledge. but self-knowledge involves a knowledge much deeper, vaster and more difficult than is popularly conceived. it is not to be acquired by the formal passage through three or four degrees in as many months; it is a knowledge impossible of full achievement until knowledge of every other kind has been laid aside and a difficult path of life long and strenuously pur sued that alone fits and leads its followers to its attainment. the wisest and most advanced of us is perhaps still but an entered apprentice at this knowledge, however high his titular rank. here and there may be one worthy of being hailed as a fellow-craft in the true sense. the full master- the mason--the just man made perfect who has actually and not merel

ordeals, and become the raised into conscious union with the author and giver of life and able to mediate and impart that order life to others--is at all times hard to find. so high, so ideal an attainment, it may be urged, is beyond our reach; we are but ordinary men of the world sufficiently occupied already with our primary civic, social and family obligations and following the obvious normal path of natural life! granted. nevertheless to point to that attainment as possible to us and as our destiny, to indicate that path of self-perfecting to those who care and dare to follow it, modern speculative masonry was instituted, and to emphasizing the fact these papers are devoted. for masonry means this or it means nothing worth the serious pursuit of thoughtful men; nothing that cannot be

indicate that path of self-perfecting to those who care and dare to follow it, modern speculative masonry was instituted, and to emphasizing the fact these papers are devoted. for masonry means this or it means nothing worth the serious pursuit of thoughtful men; nothing that cannot be pursued as well outside the craft as within it. it proclaims the fact that there exists a higher and more secret path of life than that which we normally tread, and that when the outer world and its pursuits and rewards lose their attractiveness for us and prove insufficient to our deeper needs, as sooner or later they will, we are compelled to turn back upon ourselves, to seek a nd knock at the door of a world within; and it is upon this inner world, and the path to and through it, that masonry promises lig

ary and obvious symbolism, behind its counsels to virtue and conventional morality, behind the platitudes and sententious phraseology (which nowadays might well be subjected to competent and intelligent revision) with which, after the fashion of their day, the eighteenth-century compilers of its ceremonies clothed its teaching, there exists the framework of a scheme of initiation into that higher path of life where alone the secrets and mysteries of our being are to be learned; a scheme moreover that, as will be shown later in these pages, reproduces for the modern world the main features of the ancient mysteries, and that has been well described by a learned writer on the subject as" an epitome or reflecti on at a fa r distance of the once universal science" but because, for long and for

the system we belong to. the most one can hope to do is to offer a few hints or clues, which those who so desire may develop for themselves in the privacy of their own thought. for in the last resource no one can communicate the deeper things in masonry to another. every man must discover and learn them for himself, although a friend or brother may be able to conduct him a certain distance on the path of understanding. we know that even the elementary and superficial secrets of the order must not be communicated to unqualified persons, and the reason for this injunction is not so much because those secrets have any special value, but because that silence is intended to be typical of that which applies to the greater, deeper secrets, some of which, for appropriate reasons, must not be commu

MICHAEL FORD A RITE OF THE WEREWOLF

loser to the conscious. those who are able, by herbs or meditation alone without the use of herbs, are ones who seek to know themselves. this process and act is not hidden by any one school, or so-called exclusive coven of witches or teachings. the answers, as robert cochrane has written, are in the wind. all one must do is heed the voice of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence as being central to the soul in itself. the buddhist will sometimes move through a form of lycanthropy of different animals, sometimes falling into meditation, leaving the flesh and blood to later return from trance. the sabbat, no matter what inspiration may create, does the same end. the black mass in specific has long held traditions of lycanthropy

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

ates of 16 the sufis 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

MICHAEL FORD BOOK OF CAIN

copulated with them. my father taught them the sacred arts, hidden and the places of serpents, how to work with the earth to direct and manifest their will. azazel taught man how to hunt, fish and make weapons. he brought them the experience and knowledge to fight and defend, as well as shelter from the elements. i too had been instinctively taught, which is the gift of my father, who walked the path of the dragon who was the dragon. it was the perfected essence of flame which earthen heat could only catch a glimpse of that the fires of spirit burn ever so bright, that in this torch shall my father be revealed. lilith who wrapped her serpents tail around eve s brain, unlocked the depths of her lust and rode this dragon until i was conceived that was then perfection beheld. i walked the pa

y true father and mother i held no love for these who would treat me as a dead animal in their family. i would be marked again among the animals, who i could run with. i took this skull and the spirit of abel with it he would walk with me forever this was taught to me in dreaming behold cain, a blood filled skull bowl will show unto you that which the profane cannot see, yet in it s veil will the path of the red dragon be shown, you must come forth by dreaming to see within this bowl, and i shall wait for you there cauled in the crimson drape, veiled from the eyes of the blind. hold this skull and behold the spirits which walk with you, by self-transformation on the meeting path shall this mark be evermore your father, the dragon djinn of old forever walk with you, and in rapt meditation s

o you ask of me? my father, i grow weary, little food and water, i am confused, cold and scared. shall you not guide me? i said with innate honesty. cain, you grow so close yet you are honest with me what if i told you that your journey is in vain, and your mother and foreseen concubine lay beyond the veil of death? i grew angry unto this dragon, who i called father and said then i shall walk the path of fire my self, yet she calls unto me nonetheless. i will not resign although i am tired and cold. you shall not bend me! even if i must face darkness in eternity alone, i shall! this dragon grew in its surrounding flames and the king transformed into an angelic prince, and said unto me- cain, my son of sons, you will find your mother and sister tomorrow, then you shall walk the path of nigh

, pale and raven haired. it was mother, lilith who was the queen of demons, yet she was so beautiful and full of life. my mother welcomed me, and her touch was cold. her waist was made of flames, yet she transformed into the bottom half of a beast. she spoke to me of what i was to become, and that i had passed through a rite of passage. i was to become immortal and forever a spirit who walked the path of the dragon, who was my father. in the darkness of the caves, i grew strong again and learned arts which were taught to me by lilith. she was terror, yet kindness in one kiss. i understood that she was the first wife of adam, who then drank of the serpent s wisdom and became immortal in the shadows, she walked between time. i learned how to extend and make flesh my shadow, and desires that

cle of the witch born. in the fire of the adversary do i walk for eternity, my father s soul illuminating those who seek me. i am vampyre and i am the sorcerer of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull of abel whom holds the gnosis of the shade king, azrael, the western gate of twilight and realm of ghosts. the other hand is the hammer, a tool of the forge which sparks the cunning fire in the clay of mortal flesh. cain is the temple maker and witch begetter, that which opens the gates of hell and heaven, the initiator of witch bl

MICHAEL FORD WITCHMOON

ho turn the key. 7 7 chapter one vampyrism, lycanthropy and the dead vampirism and lycanthropy, a fleshing or manifestation of daemonic energies. the shadowside has long been hidden from the basic study of magick on any serious level. the inherent goal of magick is to awaken and explore the self, progression, evolution and individual power. this is gained from first hand experience and study. the path of the sorcerer is never an easy or safe one, many of the greatest dangers exist in the subconscious realm. vampirism has existed and grown in the european psyche for generations, stretching some thousands of years. the same is true with lycanthropy, shape shifting and the darker aspects of witchcraft. lycanthropy is closely connected with the dual aspects of sex and death, as is vampirism. t

which is dual in it's qualities. da ath is often represented as a power zone of wisdom, the hidden knowledge. one may ask, what is the key? the key is the subconscious, the dark matter of the brain. vampyrism is also the will-directed internal focus of exploring the immortal aspects of the vampyre in shadow and dream form. it is a process of sinister or left-handed alchemy, being the adversarial path of luciferian self-development. elementals are different from spirits in that they will often take the form of desires and what we call atavisms, they take the form of urges within the psyche and rarely can be 18 18 made to assume visible appearance. austin spare was said to be able to do such at certain times however his witch mother yelg paterson was said to do such at will. da ath is guard

lack walls of individual strength. the subconscious holds ever key needed to awaken these primal atavisms: the serpent, the wolf, the dragon, the bat, the owl and raven are all at our command. the new age of shamanic tribal transformation and atavistic resurgence is at hand. 20 20 the vampiric path is not necessarily a life long dedicated focus, it is night side. in other words any other personal path of magickal power and study such as thelema (2, chaos (3, voudon (4, etc. can be a primary focus of the individual. the developed path of vampiric sorcery is of the night and shadows, when the sorcerer may shed his flesh and take to the night sky. it is when the sorceress can assume the form of the cat, raven or wolf and hunt for astral congress. all predatory instincts may be exercised and s

in anthropomorphic form is extremely doubtful. gods are extensions of the mind and it's vast categorizing skills which prove to have a significant role in altering and directing magickal energies towards various goals, and in breeding our desires. the sorcerer views life as sacred, and as it's keeper, that it is their choice which path to take in it. it is not surprising that most people choose a path of blind religion, believing truth is what a books states without exploring for themselves. the vampire sorcerer understands that everything must be questioned and explored, for nothing is sacred and everything can be changed. life and joy is available to the fighting individual, one who is able to go beyond what is dictated and forge a great path in his/her own life. they also understand tha

n essentially the same principles as more traditional forms of magick. the only exception is that darker symbols are sometimes involved. we do not consider these evil or harmful, as there is no ill intent towards anyone- they are simply a means of strengthening and connecting with the self on all levels. vampirism is quite natural to many aspects of the psyche with which we desire connection. the path of evil in an initiatory context is not in reference to moral or ethical pursuits or aberrations, rather one of adversarial focus by such god forms of antinomianian or sethanic (set) assumption separation from the natural order. to learn magick one must have begun to understand the self and individual strengths and weaknesses. magick is defined by aleister crowley as "the science and art of c

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ion as far as 620 miles away. a large area of for-est was flattened as if an immense object had fallenno remnants of the alleged meteoritecould be found anywhere undergroundradioactivity had initially been released in enor-mous amountsthe general destruction showed that the energy released had been fargreater than the mere impact of a falling stone, no matter how hugemost significantly, theaerial path of the falling object had not been uniform but had amazingly changed duringdescent. v arious soviet scientists then put forward an amazing theory that it had been aspaceship, driven by intelligent beings and loaded with a great power from a nuclear powerplant, which had exploded through some accident. there is some evidence from the bible and other scriptures that the presence of the stargate

he lands, incarcerated the innocent, martyred the meek and the sensitive, dug cavernsdeep into the tissues of the earth, altered the electromagnetic frequency of the humanbody through the misuse of electricity, torn through the veil of the subatomic realms,massacred millions with their nuclear and atomic assaults, messed with mind con-trol, perverted the subject of history, lead millions down the path of mania and selfdestruction through devastating psychedelic drugs, peddled all kinds of pharmaceuti-cal poisons, incubated every vice and addiction that one can imagine, imposed debtslavery, and basically industrialized the entire world. there were at least 40 million casualties from the black death alone. that was halfthe population of europe. as author william bramley proves in his classic

r childress vimana aircraft of ancient india and atlantis dr. stuart sculptured stones of scotland david jacobs the threat michael mott caverns, cauldrons and concealed creatures h. r. h. prince michael of albany forgotten monarchy of scotland fredrick habermann tracing our ancestors w. h. benn et symbols of our celto-saxon heritage christopher knight& robert lomas uriel s machine charles hapgood path of the polenick begich, jeane manning- angels don t play this haarpezzrath- the ultimate deceitrex gilroy- giants from the dreamtime/mysterious australia/pyramids of the pacificfritz springmeier- bloodlines of the illuminatieric jon phelps v atican assassinsf. tupper saussy rulers of evildavid keys catastrophecolin wilson and rand flem-ath atlantis blueprintfrank joseph destruction of atlanti

sion as far as 620 miles away. a large area of forest was flattened as if animmense object had fallenno remnants of the alleged meteorite could be found anywhere under-groundradioactivity had initially been released in enormous amountsthe general destructionshowed that the energy released had been far greater than the mere impact of a falling stone, no matterhow hugemost significantly, the aerial path of the falling object had not been uniform but had amaz-ingly changed during descent. v arious soviet scientists then put forward an amazing theory that it hadatlantis, alien visitation, and genetic manipulation165 appendix b: book abstracts been a spaceship, driven by intelligent beings and loaded with a great power from a nuclear powerplant,which had exploded through some accident (p. 29)al

MICHAEL W FORD THE VAMPIRE GATE

eeking 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 glaze which captivates and announces the mastery of presence. it is the spirit of light which is self-illumination, the black flame. who is the teache

he 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 are joined in primal union hence tiamat is the collected sumerian adversary. she is the mot

they 21 bore mantles of radiance (black flame) and made them godlike. tiamat thus lifted up kingu or qingu as the leader of these vampiric beings, she cast a spell which made him the lord of the gods, his word would be law and she gave him the tablet of destinies. kingu went forth to battle and was later defeated. his blood was used to beget the human race according to legend. let s consider the path of tiamat and its relation to vampirism and the luciferian path. rahab is a name associated with dragon and serpent, such is associated as an antagonist against the associated god of the hebraic and early christian culture. the primal dragon is an atavistic1 force in the blood, brain and deepest memories of the human race. as tiamat was of the first, this force arises again in the judeo- chri

a gathering point watch for those who exhibit a lot of charisma and energy lock into their solar plexus with your eyes, watch then their breathing cycle. with your breathing, draw in and imagine their life essence draining into your being. the significance of the luciferian path in relation to vampirism is devouring god. appling darwinist principles in this magical process will aid the initiatory path of becoming a being like lucifer in the capacity in which you seek to be. it is essential to focus on accumulating enough energy to further develop yourself towards devouring godhead. ahriman and the path of darkness leads to light, that light is always within. what is good? everything that heightens the feeling of power in man, the will to power, power itself. nietzsche 34 good and evil are

e this in vampyric rituals with staota, vibrate sounds in the black mirror to seduce and send forth your vampiric tendrils. non-devouring (self work- sound, voice, seduction and persuasion. chakra four: the heart chakra- andar air, social identity, oriented to self-acceptance this chakra is called the heart chakra and is the middle chakra in a system of seven. this chakra relates to andar and the path of rebellion and spiritually distanced workings. devouring- draining energy in crowds or social situations, the ability to focus and pull in chi or energy through focus even in distracting situations. build selfawareness and self-love. non-devouring (self work- the balance of opposites darkness and light, ego higher articulation (intelligence, luciferian angel, demonic aspects (carnal instinc

MICHAEL WYNN THE SOUL TRAVELERS

th. in computer land, countless times have i succeeded brilliantly in solving a problem by a series of random, trial-and-error potshots that i was sure "won't work, and, as if it were part of the ritual, i didn't fail to utter that suspicion aloud either. in those cases, this won t work was followed by did that just work. but in magic, absolute faith is necessary. rule #1: faith. like every other path of spiritual development, magic requires faith. without belief and focus, you (your spells) are sure to fail. surely, this is an aspect of the occult that has kept the merely curious at bay. but there was something else about magic that violated and troubled my computer-like mind. magic's arbitrary nature. while reviewing medieval grimoires, one is struck by the countless strange requirements

MICHAEL W FORD NOX UMBRA

rrent of modern witchcraft is a development from the sabbat- the infernal awakening of the sorcerer as a shadow-manifestation of ahriman, the persian- zoroastrian sorcerous being who was evil, or adversarial chaos embodied. black magic has long been viewed as a self-centered and selfish area of study, which often causes obsession and destruction. this, if looked through a rhp (right hand path) or path of disillusion (i.e. christianity) this is accurate according to the belief structure. keep in mind that religious pathways 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

erer indeed loves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we 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

d morph into a vampyric form you hold identity with. perceive yourself and remember it. you will change in time. if you find yourself frightened or if other shadow forms touch you, a feeling of weakness occurs you should banish immediately and consider not attempting this again. this may be a suggestion of your work in reference to vampyrism and shadow sorcery, both of the sabbat and the sethanic path of witchcraft will strengthen you in the darkened and tomb soiled shroud of ahriman. come now unto his pitch arms and talons, transform in the embrace of the father and mother of the blood moon of tiamat and babalon. ahrimanic vampyre the ahrimanic vampyre is one who has isolated the psyche, understanding that we are spiritual beings within flesh. we can thus control our immediate surrounding

ser and greater familiar, the very spirit and shadow of the moon and the sun, shall at one time seek a permanence of self isolation in the night. the vampyre is a symbol of survival beyond flesh, the spirit like djinn whom has tasted the elixir of hecate, the blood of the moon as the formula of transformation. the wisdom of the serpent in the union of lilith and cain, those guardians of the blood path of the vampyre. the sorcerous daemon ahriman is the gateway of shadow knowledge and possession, that as darkness descends, our spirits merge with the familiar and fetish, from the grave soil shall out great forms of night black shadows emerge, tasting the umbra-pleasures of dreaming.the shape shifter is one who in the bed of the death posture, leaving in the body of light and shadow, may tran

th come forth in sinister manner,forming both the grotesque and beautiful in one being, this is lilith in her vampyric aspect) i summon now cain who first tasted the blood of abel in initiation (imagine the first born of witch blood, cain who tasted the shadow knowledge of the skull of abel- cain is wrapped in a great shroud in this vampyric aspect) i summon now hecate- who blesses the circle and path of the dead (imagine now hecate in the form of a triple headed goddes,demonic and angelic in essence whom blesses you with the key to the gates of the dead) i announce my death and my awakening from the grave (reach into the vampyric familiar and take hold of the gravesoil which you have slept in) i ensorcel my being, the arcana of i with the shadows i have created. i am born of witch blood

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

den dawn and is a work combined from the first and final letters of the latin, hebrew and greek alphabet alpha& omega, aleph and tau. this work symbolizes the beginning and the end, the dawn and twilight, thus as azothoz is a reverse partly, signifying the adversary. azothoz is a poetic grimoire which sigillizes in lyric and image the essence of set/shaitan the adversary, lilith and the sorcerous path of luciferian witchcraft. azothoz contains an essay on sethanic witchcraft and the development inspired from various correspondences around azazel, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union with the subjective universe. part one of azothoz is t

MORALS AND DOGMA

because force is ill regulated, that revolutions prove failures. therefore it is that so often insurrections, coming from those high mountains that domineer over the moral horizon, justice, wisdom, reason, right, built of the purest snow of the ideal after a long fall from rock to rock, after having reflected the sky in their transparency, and been swollen by a hundred affluents, in the majestic path of triumph, suddenly lose themselves in quagmires, like a california river in the sands. the onward march of the human race requires that the heights around it should blaze with noble and enduring lessons of courage. deeds of daring dazzle history, and form one class of the guiding lights of man. they are the stars and coruscations from that great sea of electricity, the force inherent in the

an of thought and contemplation falls into unfathomable ecstacies in view of all the decompositions of forces resulting in unity. all works for all. destruction is not annihilation, but regeneration. algebra applies to the clouds; the radiance of the star benefits the rose; no thinker would dare to say that the perfume of the hawthorn is useless to the constellations. who, then, can calculate the path of the molecule? how do we know that the creations of worlds are not determined by the fall of grains of sand? who, then, understands the reciprocal flow and ebb of the infinitely great and the infinitely small; the echoing of causes in the abysses of beginning, and the avalanches of creation? a fleshworm is of account; the small is great; the great is small; all is in equilibrium in necessit

nward, the ancients struggled in vain to express the _nature_ of the soul, by comparing it to fire and light, it will be well for us to consider whether, with all our boasted knowledge, we have any better or clearer idea of its nature, and whether we have not despairingly taken refuge in having none at all. and if they erred as to its original place of abode, and understood literally the mode and path of its descent, these were but the accessories of the great truth, and probably, to the initiates, mere allegories, designed to make the idea more palpable and impressive to the mind. they are at least no more fit to be smiled at by the self-conceit of a vain ignorance, the wealth of whose knowledge consists solely in words, than the _bosom_ of abraham, as a home for the _spirits_ of the just

her that law punishes nor public opinion condemns. in the masonic law, to cheat and overreach in trade, at the bar, in politics, are deemed no more venial than theft; nor a deliberate lie than perjury; nor slander than robbery; nor seduction than murder. especially it condemns those wrongs of which the doer induces another to partake _he_ may repent _he_ may, after agonizing struggles, regain the path of virtue _his_ spirit may reachieve its purity through much anguish, after many strifes; but the weaker fellow-creature whom he led astray, whom he made a sharer in his guilt, but whom he cannot make a sharer in his repentance and amendment, whose downward course (the first step of which _he_ taught) he cannot check, but is compelled to witness--what forgiveness of sins can avail him there

dream only of the herd he feeds or the ground he tills in the mountains. but the choral symphonies fall softly upon his ear, and the gilded arches are dimly seen through his half-slumbering eyelids. so the soul, however given up to the occupations of daily life, cannot quite lose the sense of where it is, and of what is above it and around it. the scene of its actual engagements may be small; the path of its steps, beaten and familiar; the objects it handles, easily spanned, and quite worn out with daily uses. so it may be, and amidst such things that we all live. so we live our little life; but heaven is above us and all around and close to us; and eternity is before us and behind us; and suns and stars are silent witnesses and watchers over us. we are enfolded by infinity. infinite power

MOTTA MARCELO THE COMMENTARIES OF AL

the abyss. however, masters of the temple do not become known, therefore cannot be adored. it is those of the grade following, the magi, who become known. it is the curse of their grade that they must speak truth so that the falsehood contained in that truth may enslave the souls of men. see liber i vel magi. their sphere of consciousness, chokhmah, receives the influx from the crown through the path of aleph, the fool. the 'men, in order to become adored, must be sufficiently powerful, magically speaking, to impress the consciousness of a sufficient number of weaker fools. no hard task for a magician, but one that only a "black brother" would undertake. now, although both cases result in enslavement, there is a difference in motivation and in effect. the magus must speak, though he like

ty made possible by order (that most living things live from other living things is no objection. see liber 418 for the curse that turns into a blessing, the call of the aethyrs) a subsidiary meaning of the verse is that you should not attack directly or indiscriminately social states that are unhealthily organized. you should do your will, and tackle only obstacles that present themselves in the path of your will. but others are suffering under bondage! i hear a fool say. if so, the freedom that you granted them would be just another kind of bondage. the slaves shall serve, no matter what the social system may be. only those who gain freedom for themselves are free, because freedom must be a spiritual state inside you before its effects begin to manifest in your environment. russia made a

hese old letters of my book are aright: in the tree of life diagrams there is no need to change the position of the letters. it is only the attributions to the tarot trumps that must be corrected. dove--symbol of heterosexual love. serpent--symbol of homosexual love. thelemites must choose well. well. 6+6+5+30+30= 77, oz, a goat, the devil. also, ye= yod+he= 15, which is 3 x 5, which suggests the path of cheth, the chariot, the link between binah and geburah, but also iii x v, the empress coupled with the hierophant, and xv, the devil again. yod+ he is the hermit plus the star. also, 1 +5= 6, the sun "choose" implies that a choice must be made and a mistake avoided "the stars also have tribes and nations--see liber 418, and chapter 77 of liber 333. the general key is that you should practi

lost to the world. at the same time, they failed to advance much in the kingdom of the spirit, having made things too easy for themselves. the spiritual musculature, like the physical, can be developed beyond any static condition only by being pitted against increased opposition. you must exercise your faculties, and you will be wise to find ever tougher problems to solve. thus, in this aeon, the path of the hermit goes into the world, and not out of it. readers must not confuse hermits with monks, by the way. monasteries, like nunneries, are social communities. hermits go solitary; monks hunt in packs "beasts of women: this curious expression must not be interpreted as derogatory to womanhood. every woman is a star "beasts of women" does not mean "bestial women" see verse 70. there is a t

of people of shallow wit who do not believe in magick. this is doubtless partly due to the bad presentation of the subject by previous masters. i have identified magick with the art of life. the transcendental superstructure will not overburden those who have laid this right foundation. there is an elaborate cryptographic meaning in this verse; the words 'folly,'nought,'it, and 'me' indicate the path of research. the meaning should be clear from our previous notes. 55. thou shalt obtain the order& value of the english alphabet; thou shalt find new symbols to attribute them unto. the attribution in liber trigrammaton is good theoretically; but no qabalah of merit has arisen therefrom (surely it is a little early for that; a good qabalah may take a few hundred years to unfold) i am inclined

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

intense than before, and he now avoided all human society. in vain did the nymphs, his once chosen companions, endeavour to win him back to his accustomed haunts; their power to charm was gone, and music was now his sole consolation. he wandered forth alone, choosing the wildest and most secluded paths, and the hills and vales resounded with his pathetic melodies. at last he happened to cross the path of some thracian women, who were performing the wild rites of dionysus (bacchus, and in their mad fury at his refusing to join them, they furiously attacked him, and tore him in pieces. in pity for his unhappy fate, the muses collected his remains, which they buried at the foot of mount olympus, and the nightingale warbled a funeral dirge over his grave. his head was thrown into the river heb

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

of the ancient hebrews concerning the inner meaning to the simplistic doctrines and philosophy of the old testament, and forms the basis of modern occult thought. it is immensely complex, and it takes many years of earnest study and practice to master the merest fraction of it. the central symbol in cabalism is the tree of life, giving the path to perfection. the idea is that you follow a complex path of spiritual enlightenment up the tree passing through each sepher (divine emanation) until you achieve union with god in kether the crown. an interesting aspect of the cabala is that the achieving of knowledge is likened to sexual union with shekinah, a female personification of wisdom. this is similar to the gnostic sophia, wisdom given a female personification, only with a much stronger se

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ying out and maintenance of roads and the construction of bridges and hospices, which responded to their mission of protecting and facilitating journeys of the faithful to the holy sites. according to f. t. b. gavel's histoire pittoresque de la franc-maconnerie: one of the routes of spain that comes out of the pyrenees goes through roncevaux, and ends in lower navarre has retained the name of the path of the templars. it owed its construction to these knights, who, furthermore, protected travelers along its entire length. the templars were given the task of maintaining the three roman roads that existed beyond the pyrenees. also attributed to them is the building of most of the bridges, hospices, and hospitals from rousillon all the way to santiago of compostella. one circumstance that sho

p the sanctuary built by their hands, and they moved on, without leaving their names, to die in peace, in the blessed thought that they had made something for god" 2 this enthusiastic faith continued to animate the craft communities as they began forming. over the centuries, religion permeated the lives of men and their work itself could not be separated from its sacred nature. it was the ascetic path of the christian life that led to god. craft associations could not be solely professional in nature, for if they universal freemasonry 207 were, as was the case in france, a religious brotherhood claimed the same members as the trade group. thus in these associations, priests played a mandatory leader's role. it is beyond doubt that religion and metaphysics were a part of the lodges' practic

wer to distort how we see them. by its very nature and purpose, the an of masonry was never a strictly operative or purely local phenomenon. the millennia-old concept of craft that blossomed in the christian world viewed it as inseparable from the divine creative work. the worker could stake no claim to performing his job well without the help of the lord, and thus, by placing his activity on the path of perfection, he might raise himself to the kingdom of god. an individual's fine craftsmanship implied that he was a good servant of the all powerful deity, who in return granted the worker the grace of approaching him. this grace also required an conclusion 271 implicit obedience to all moral commandments. the whole of life was placed in a convergence of the sacred and the necessity to heed

NECRONOMICON ALAZIF

ye gates of creation and enter ye ultimate abyss wherein dwelleth ye vapourous lord s'ngac who eternally pondereth ye mystery of chaos. trace ye angle-web with ye scimitar of barzai and offer the mystic suffumigations with the incense of zkauba. enter ye web by the gate of the north and reciting the incantation of na (thus: zazas, nasatanada, zazas zazas, proceed to ye south-most pinnacle by the path of alpha whereupon make ye, ye sign of kish, pronouncing the triple-word of power thrice (thus so: ohodos-scies-zamoni! proceed thence to ye angle of the north-east chanting the third verse of ye fifth psalm of nyarla- thotep seglecting not to make the quintuple genuflection on passing through ye curve locus-(thus: the all-one dwelleth in darkness, at the centre of all dwelleth he that is the

when all shall bow before the onyx throne. pause at the third angle and make ye once more the sign of kish speaking the words that clear the portal and stay the course of time: abyssus-d aconrsus, zexowe-azathoth) nrrgo, iaa! nyar-lathotep! follow the third path to the pinnacle of the west and there perform the obeisances in silence (bow low thrice and give the gesture of voor. turn 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 se

ONYX TABLET OF SET

her nuit, the other that he began as bata, a human being, and through a series of remanifestations became a god. we each must seek to emulate these things. the first which is that sudden realization of being separate form the cosmos- we can only have once, but we can participate in others coming to that realization- just as set participated in our own coming to that realization. the second is the path of struggle and victory. each terrible set back is our own, each glorious bounce-back to a qualitatively/quantitatively greater state of knowledge. power, and pleasure is a victory for us all, because it advances the on on earth- or in more practical terms it advances the opportunities we all have. to purse the goals of the priesthood is to automatically insure your own self development. to p

lex system of behavior) this continues until phase two. the second stage is shock. something happens demonstrating the falsity of appearances. a lover is unfaithful, the government pulls you out of school because of a quota, you are much less smart than everyone told you were in the small town you grew up in, etc. the nature of the shock is unique to the person. it does however knock them off the path of life they were following. many people don't have this occur; they are not marked to be initiates, but the allies of initiates. most people never recover from this shock. they fall deeply asleep; their only magical function is to have children and pass along such daemonic material they may have in the form of family spirits and so forth. the initiate, however, does not fall completely aslee

precise for discussion at that level, and also because any attempt at greater precision would doubtless bewilder initiates [to say nothing of profane colleagues. but within the onyx tablet increased precision is appropriate. we must subtract from the psyche what is "life force, and focus our attention on that which remains: the very awareness of self. in doing so we have in one sense retraced the path of descartes to the cogito ergo sum proposition. unlike descartes, however, we see this phenomenon to be a "thing totally apart" which is not an extension of "god" or anything else. set is the conceptualizer of this principle: the designer. to rewrite the crucial sentence in the above quote from the point of view of a neter "a thing created in the mind thereby exists" this is dangerous ground

the temple of set who have a different approach than his, can any priest do less? those who come to perceive set as the "dweller within" have discovered and experienced the source of set in the su as opposed to the ou. their prime concern is themselves, and it is within that they find the answers to the mysteries they seek. this is certainly a valid approach when viewing the left-hand path as the path of self-initiation. whose xeper are we seeking if not our own, and isn't this what we are all striving for? the word of set could be seen as supporting this approach in the statement "arise in your glory, behold the genius of your creation, and be prideful of being for i am the same- i who am the highest of life. for those who perceive set as an external influence, the source of set has been

PATH OF INITIATION

by working to enhance and define their own personal initiatory process, i.e. xeper and remanifest. for me the process continues to unfold in strange and mysterious ways, revealing few answers but showing me rather the true depth of the question. perhaps i shall try to explore the ever expanding boundaries of this question again in another seven years and have more to say. xeper and remanifeidthe path of initiation: the fivefold pattern of the witching way copyright 2005 by robin artisson from the witching way of the hollow hill most people have the understanding that to claim to belong to a traditional witch group, one must go through a period of learning, join a group, be vouched for, and be initiated. this is how many modern groups do work. i think this is a very problematic formula, ho

not and should not stand in the way of this, for in so doing, they fail in their true role as guardians. the "outward" initiations that people in groups perform are supposed to be mere representations of a great and timeless pattern of transformation, great and timeless realities that no human being or group can claim a monopoly on, as they underlie all works of art, culture, and inspiration. the path of initiation, in traditional folklore, as well as (more generally) in the western mystery tradition, has several stages, that manifest in outward events, but are primarily innerworld realities: 1. the "reaching out" to the powers of the unseen world; the "petition" at the hollow hill or the faery mound, a stage by which the limitations of the human being are defined through perception and un

how to be aware of their answer- this is why trance techniques and other consciousnessalteration methods are taught at this time. after that point, everything that happens to the initiate is in reality an answer from the otherworld, and this is what the initiate comes to understand, eventually. after these five stages are achieved, the witch or initiate's "fate" is transformed; altered into a new path of internal growth that causes a unknowable route into a new condition, beyond this life (and beyond the death of the candidate. the route of this new condition is the third road to elfland, the destination is mastery, the faery/fetch metamorphosis or the deathless transformation into the ranks of the hidden company, or the grand array. during the remains of an initiate's life, the affects of

PHILIP NEIL MYTHS LEGENDS EXPLAINED

r wives. since then, the teals have refused to marry the goannas. goanna dreaming by kaapa tjampitjinpa (c. 1920 89) 103 the dreaming continually igniting fire the jangala are chased by a fire always present, always present as they put it out it ate at their feet, their knees, their heads, until their skin was covered in burns (uni nampijinpa martin, 1990) flight of the sons these tracks show the path of the sons flight from the fire. they had both been badly burned, from their feet to their heads; they were in agony and near death. the sons camps these circles mark spots where the sons camped. the horseshoe-shapes indicate the sons. when they slept at night, the fire died down; when they rose, so too did the fire. border here is the border with the country of the pitjatjantjara people. th

PHOSPHORUS

tiate 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-dinoih practitioners, males, pairikas are female witches, the sorcerer who has entered the sabbat path of the leviathanic serpent. the witch of this path is known as commonly veneficus and their magical name, which will be adopted upon entry of toph. the grade structure is not a design of title, rather of work. while in the grade of void and the abyss the student will work with a guide or initiator who is in essence a vessel of lucifer or lilith, the enfleshed spirit of cain the black smith. t

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 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 imaginati

y in o) void and the abyss for more than one year without focusing on becoming into i the blackened forge of cain. the yatus and pairikas of coven maleficia may observe an initiate silently or known for some time to measure their own initiatory work, noting the spark of iblis grow within them through their own desire to gain knowledge and experience via luciferian and witches sabbat practice. the path of void and the abyss is to encircle yourself upon the path, by the spirit ways and shades of the path. the following books are essential to your initial study- writings by michael w. ford8 luciferian sorcery vox sabbatum yatuk dinoih (second edition) book of the witch moon book of cain azothoz the goetia luciferian edition titles- the sufis by idries shah witcha a book of cunning by nathanie

f the witch moon. 3. the astral sabbath, dedication to, preparation and emergence into the astral plane. complete records and insight through including if famulus attends the self. 4. averse tree of life (daath) and the spheres of the qlippoth. devotion to the essence of each sphere and its daemonic attributes to be used in a positive way. 5. a working of the black eagle as the initiator unto the path of shadow, records in a detail of 2 pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and n

l. the virgin initiate shall enter the light of phosphorus to be born in the darkness of the initiator of the path, azal ucel. let the altar be decorated in the manner of which the sorcerer chooses, but with the algol sigil of standing above it on the wall. the black mirror should be below a larger mirror, symbolizing the opposing 14 gnosis of the adversary. this is the waking initiation into the path of the witch, the devil s kiss of awakening. you may in turn use the caul to cover your head (see nox umbra) and dance widdershins in a circle. as you do this, your pulse rate will increase, you will sweat and grow very hot. as you move and envision the luciferian path opening before you, a religious ecstasy will take you and guide your visions refer to the sufis by idries shah and the maskar

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

in association with progression and evolution? this subtle point is based around the legend of lucifer itself. in being cast forth from the heavens, one could only despair or revel in the freedom and self-respect that had been earned through defiance. the black flame that exists in the core of the self has long sought to grow and illuminate the individual who was prepared to travel the fantastic path of selfillumination and godhood. ever woman and man have their own orbit, their own star to develop upon this earth. nothing is rejected which develops integrity and self-strength of spirit. within the sigil of varcolaci, the image of the vampire is presented as a mark point towards self-evolution and godhood. the trapezoid sigil of varcolaci opens the gates of the shadow side through black m

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ny people who study torah and keep its mitzvot (commandments, do so by rote, without enthusiasm and emotions, or delude themselves into a false sense of emotional excitement, without truly seeking g-d. this is because they have not contemplated and grasped, in a way of hitbonenut, to truly understand the purpose of their existence. in contrast, one who has tasted the results of his efforts in the path of truth can testify to the fact that love and fear of g-d have been aroused within him as the automatic result of hitbonenut. he can bear witness to the fact that what results from hitbonenut is true love and fear, only for g-d. because of this, he begins to disdain the false pleasures of this lowly world, and even the upper spiritual worlds cannot satisfy him. g-d alone is his passion and c

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

ny people who study torah and keep its mitzvot (commandments, do so by rote, without enthusiasm and emotions, or delude themselves into a false sense of emotional excitement, without truly seeking g-d. this is because they have not contemplated and grasped, in a way of hitbonenut, to truly understand the purpose of their existence. in contrast, one who has tasted the results of his efforts in the path of truth can testify to the fact that love and fear of g-d have been aroused within him as the automatic result of hitbonenut. he can bear witness to the fact that what results from hitbonenut is true love and fear, only for g-d. because of this, he begins to disdain the false pleasures of this lowly world, and even the upper spiritual worlds cannot satisfy him. g-d alone is his passion and c

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

ked person into destruction. it should be noted that the arizal here has said a few times that what he describes as happening to the wicked happens only to the gcompletely wicked. h that is, the whole four-incarnation process that serves to rid the wicked person of any residual good so that he can be destroyed completely only begins once a person has already exercised his free will and chosen the path of explicit evil. this is the person described in ch. 11 of tanya as the gcompletely wicked person, h gwho never regrets and to whom thoughts of repentence never occur cfor the evil in his soul is all that remains, inasmuch as it has so overcome the good that [the good] has departed from within him and only hovers over him from above, h so to speak. having exercised his free choice to do only

h5 [as we have explained elsewhere] the mixed multitude derive from the evil [aspect] of moses. they issued prematurely and were not properly rectified [first, so they sinned. when the jews, led by moses, left egypt, moses acceded to take along a gmixed multitude h of non-jews with them. although his intentions were good, these people had not been fully educated about the ways of judaism and the path of the torah, and so they made numerous errors in judgment throughout israel fs trek in the desert, often drawing the jewish people into their errors as well. we have defined evil as consciousness not sufficiently oriented toward and focused on g-d, or worse, oriented away from or against g-d. just as with people, who must undergo a selfish period of childhood in order to develop their sense

the latter it is an inconvenience or even a detriment to mankind. similarly, the secrets of the torah can be a spiritual boon to someone who appreciates them as they are meant to be taken, but can cause spiritual harm to someone unready to absorb them on their own terms. as the rain is a vexation for travelers, so is the esoteric dimension a negative influence on those who have departed from the path of the torah. the idiom in hebrew for gtravelers h is gwalkers on the paths h (holchei derachim, subtly implying those who walk on paths other than the highway or main road, that of the torah. this is similar to the saying of our sages [regarding the torah in general: gif one merits it becomes for him an elixir of life; if not, it becomes poison. h14 for the righteous, in contrast, the esoter

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

al laborer, a newspaper reporter, an editor for a petrochemical magazine, a technical editor for two nasa contractors during the apollo missions, a typesetter, a free-lance writer and a practicing astrologer. he has never been to a writers'workshop, owns no cats, and is entirely ignorant of the martial arts. godwin believes in maintaining the open-minded, balanced attitude advocated by the middle path of cabalism. donald tyson of halifax, nova scotia, was born in 1954. his work on the sigils drawn from the planetary kameas (magic squares) has been incorporated into this printing of the golden dawn and is presented in depth in an appendix to his annotated version of the three books of occult philosophy of heinrich cornelius agrippa, forthcoming from llewellyn. tyson is the author of many bo

n regardie had a phenomenal ability efficiently. however, once in 1982 middle pillar technique twice daily result would eventually occur. if this and prolonged rhythmic deep "hierophant"and trust that one's personal intention of sincere effort. several months into my therapeutic placed a copy of crowley's the holy crowley at that time. he asked me to doing so, i mught have a more conscious to the path of tav, the path of saturn, my "dance" with the inner blessedly unfolded ever since! my therapy with regardie ended occasionally in contact with each other. we maintained a correspondence for to be reticent regarding any discussion experiencing anxiety and an acute banishing ritual of the pentagram daily that time. the tide had turned, and in 1981, regardie gave me a gift paraphernalia and eq

backbone of the order philosophy. it has been out of print for several years. thanks to llewellyn publications it is on its way back into circulation once more in a new edition. it should prove a useful guide through the initial knowledge lectures of the order as given in volume one of the golden dawn. in particular, two order papers in this volume are supremely important documents. they are the path of the chameleon (p. 95) which deals comprehensively with the tree of life, and another one entitled the microcosm (p. 100. it is my suggestion that they should be studied over and over again, if necessary using the garden of pomegranates as a companion and as an aid to simplification. sometimes the language of s. liddellmacgregor mathers, who apparently was the author of these papers, was no

uld be incorporated into one's daily practice of the middle pillar technique: i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing in its wings! all of these are beautiful and their eloquence lingers with deep feeling in my memory. in one's private spiritual work, a place could be found for many of them. as one progresses in the path of light, they take on more significance and radiance, tending to evoke higher states of consciousness. i should like to add a little more to the general counsel of this all-important portal document if the student has not recentlv brushed uv on his or her anatomv and physiology, the essentials df which are absilutely necessary parts of the intellgctua1 armamentarium of a well-educated verson

f zelator, and the element of earth. herein, after the earth elementals are invoked, the candidate is ceremonially brought to three stations, the first two being those of evil and the presence divine. at each of these stations the guardians reject him at the point of the sword, urging him in his unprepared <49> state to return. hi third attempt to go forward places him in a balanced position, the path of equilibrium, the middle way, where he is received. and a way is cleared for him by the hierophant, who again represents the celestial soul of things. during his journey along that path, the stability of earth is established within him, that eventually it may prove an enduring temple of the holy spirit. some have criticised these elemental grades a little harshly and severely; others have r

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

of asceticism are borrowed from the initiations of the ancient mysteries; they have ceased because those qualified for initiation, no longer finding initiators, and the leaders of conscience becoming in the lapse of time as uninstructed as the vulgar, the blind have grown weary of following the blind, and no one has cared to pass through ordeals the end of which was only in doubt and despair: the path of light was lost. to succeed in performing something we must know that which it is proposed to do, or at least must have faith in someone who does know it. but shall i stake my life on a venture, or follow someone at chance who himself cannot see where he is going? we must not set out rashly along the path of the transcendental sciences, but, once started, we must reach the end or perish. to

ROBERT KIRK WALKER BETWEEN WORLDS

mple, she turns against the laws of natural cause and effect in the outer world, by rejecting the so-called oeinevitable, the wheel of procreation. her second challenge, however, is on an inner or magical level whereby she moves against the current of the unseen powers, and seeks to suspend their cycle of operations also. she is stealing tam lin from the fairies- operating the magic known as 'the path of the thief. 1o. the nature of fairyland and the fine to hell tam lin's description of fairyland is heavily colored by those of the celtic paradise. in many versions of the ballad, the pleasures of the land are described, and one wonders why the hero might wish to leave 'at the end of seven years/ they pay a fine to hell' tam lin is aware that his time in fairyland is limited- and the implic

RUBY TABLET OF SET

the founding of the first greek city-states. the first greek writing appears in about the 8th century bce, with the first dated writing in 600 bce. the later hellenic era (600-300 bce. based as it was on empirical investigation and inductive reasoning. was a challenge to the older, tribal way of doing things. previously custom (nomos) was the rule for behavior, and to follow custom was dike, the path of justice. disregard 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 phys

agician is that man's magical powers need more than training for release from the three-dimensional world to develop. man himself stands only at the edge of the greater worlds. consciousness can only evolve consciously. it is up to you to create within yourself a free being capable of more than mere reaction to events. gurdjieff's system does not require you to take its assumptions on faith. in a path of knowledge, every step must be verified for oneself; otherwise one gives up his consciousness at the very beginning. perhaps of special import to the setian is gurdjieff's idea that without help from "out there" it is impossible to escape from the common fate of mankind. he felt that man is too trapped by the mechanicalness of the universe to pull free from its entropic effect without the a

y. it is quite an individual matter, whether the adept will choose as his idea of god christ, buddha, brahma, allah, or someone else. all depends on the idea, in the initiation. the pure mystic wishes to approach his god only in the all-em-bracing love. the yogi, too, walks towards one single aspect of god. the bhakti yogi keeps to the road of love and devotion; the raja and hatha yogi choose the path of self-control or volition; the jnana yogi will follow that of wisdom and cognition. let us regard the idea of god, now, from the magic standpoint, according to the four elements, the so-called tetragrammaton, the unspeakable, the supreme: the fiery principle involves the almightiness and the omnipotence, the airy original principle owns the wisdom, purity, and clearness, from the aspect of

prove a peaceful society are typical for human beings in particular, as are setting values and goals and striving after them. iv. aggression and selfconsciousness scientifically, aggression is defined as "behavior deliberately hurting or disturbing another individual or the environment" can our selfconsciousness, which is capable of all the abovementioned, be considered inherently aggressive? the path of finding oneself begins from the will to become, which manifests as dissatisfaction with one's prevailing level of being. the present level of our being we can observe, test, train, and manifest (initiate) through our body in the objective universe, where society provides many good tools for our xeper. the main point is that "the physical body provides a vehicle in which the psyche can beco

that a few developments are very positive, considering the most dramatic and most recent: telephone, television, camera, and certain late medical advances. to this add orwellian-type robots, who are currently amassed in loci like silicon valley; good things with micro-chips. even though this is more improvement than creation. while this is all commendable, man should be much farther ahead on the path of futuristic idealism as envisioned by his sci-fi demonstrations in movies, books, and even dreams. after all, he really thinks he's quite something! surely, as man has developed and invented, he has either consciously or inherently neglected many humanistic qualities. as michelangelo painted or chipped away at marble, he demonstrated an idea. one can actually feel the pieta. as beethoven co

SABBATIC KABALA OF THE CROOKED PATH

exual genii to seek the intimate congress known as succubia and incubus (p. 208-223) cell 5 being the letters of the 6th and 17th aat of the sacred alphabet. every star within is the seed of a star without this cell tells about the secrets of the pentagram and how it works as the cosmic unifier between the cosmomatrix. it continues the voyage started in the previous cell and discusses the optical path of mediation between the summoner and the summond. the union of the external and the internal shreds of gnosis that meets in the transmuted vessel. in this process, where the summoner becomes the summoned and the hunter the hunted the importance of the fetisches are introduced. this refers to the physical presentation of objects of power. we can among these include the common weapons of the w

ed to the destruction of the mage in favour of the virgin-mage. the importance of sacrifice is in these manners stressed and becomes a continuation of the sigilic forms of the sacred letters in the previous cell. the adoration of the sun suggested in this cell is but a rehearsal to enter deeper into the source of the sun which is stellar in nature. the letters connected to this cell is zayin, the path of the double-edge and the occult fight between the brothers of the one- this finding its ultimate understanding and beauty in the dynamic path between the fighting ieshoua and the conquering luchifer. this fight being performed within the one christ. the one is further finding its reflection in the influence of gemini who in the tarot is symbolized by the lovers. importance must be stressed

ng its ultimate understanding and beauty in the dynamic path between the fighting ieshoua and the conquering luchifer. this fight being performed within the one christ. the one is further finding its reflection in the influence of gemini who in the tarot is symbolized by the lovers. importance must be stressed on the concept of love in this cell. the ultimate adoration a nd humbleness in fore the path of initiation and before the eyes of the gods are taken on as a necessity and a sheer want born from the virgin-will of the mage. the other construction in this cell is the solar fasette found in the letter tzaddi which means fish-hook, but is also connected to the star through its kabbalistic connotations. in lurias initatic system the rabbi of the mysteries was honoured with the title tzadd

the first sign of zodiacus who is the bringer of fire and light is essential to this riddle and as the five-fold symbol of the use of the senses. cell 7 being the aat of the 8th and 19th letter of the sacred alphabet this cell speaks of the union of all systems and the understanding of our belief through mastery of alchemy and therefore our own senses. the construction of the temple of flesh, the path of no return and total integration is found in this cell of ultimate vision and fluids. there is a great flexibility in this cell and is experienced as the muse of divine inspiration. the most important formulae is the techniques of iconoclastisism, or the formation of the many into one. again sigilic methods are used to accomplish this task and through this the one and its adversary are inte

the destruction of the virgin will be accomplished to give rise to the importance of shakti-nature in the excellent call of ononshu, the black goddess who is both the begotten and the begotter of the realm of the sphere of the black goddesses, like hekate, lilith, kali, artemis and the like. in ononshu they are united into one and the distinction is the between. to accomplish the treading of the path of stellar waters the connection towards the animalistic spirits and the atavistic totems are crucial to construct a balance between the lowest and the highest of the forms of spirit and matter. this is important since these bestial totems are guides in the stellar work. the names of the stellar signs should be enough to point toward this important fact. to encounter the great bear you should

SALMANRUSHDIE THESATANICVERSES

spray kicked up by its wheels, when she hit the expanse of water that had been waiting for her in a slight declivity, and then the m g was aquaplaning at terrifying speed, swerving out of the fast lane and spinning round so that she saw the headlights of the road train staring at her like the eyes of the exterminating angel, azrael "curtains" she thought; but her car swung and skidded out of the path of the juggernaut, slewing right across all three lanes of the motorway, all of them miraculously empty, and coming to rest with rather less of a thump than one might have expected against the crash barrier at the edge of the hard shoulder, after spinning through a further one hundred and eighty degrees to face, once again, into the west, where with all the corny timing of real life, the sun

ful way, of the true data and also his presence on the screen "therefore i have accepted this project with full commitment and joy" the film was to be- what else- a theological, but of a new type. it would be set in an imaginary and fabulous city made of sand, and would recount the story of the encounter between a prophet and an archangel; also the temptation of the prophet, and his choice of the path of purity and not that of base compromise "it is a film" the producer, sisodia, informed _cin -blitz "about how newness enters the world- but would it not be seen as blasphemous, a crime against "certainly not" billy battuta insisted "fiction is fiction; facts are facts. our purpose is not to make some farrago like that movie _the message_ in which, whenever prophet muhammad (on whose name be

knife- and saladin chamcha, gasping and fainting, with a mule inside his chest, seems to see- but will ever afterwards be unsure if it was truly so- the fire parting before them like the red sea it has become, and the smoke dividing also, like a curtain or a veil; until there lies before them a clear pathway to the door- whereupon gibreel farishta steps quickly forward, bearing saladin along the path of forgiveness into the hot night air; so that on a night when the city is at war, a night heavy with enmity and rage, there is this small redeeming victory for love. o o o conclusions. mishal sufyan is outside the shaandaar when they emerge, weeping for her parents, being comforted by hanif- it is gibreel's turn to collapse; still carrying saladin, he passes out at mishal's feet. now mishal

SAPPHIRE TABLE OF SET MAIN

them a secret handshake in a bar. since human beings, by their (mainly forgotten) better natures, long to improve themselves, there is a great hunger for such "initiations- they are as popular as that perennial best-seller, toilet paper printed to look money. and certainly they are as valuable. i would like to discuss initiation as seen from a left-and path perspective. the left hand path is the path of nonunion. our right hand path brothers and sisters look for patterns external to themselves to harmonize with- be it god, goddess, or dialectical materialism. we look for existent but underdeveloped patterns of the divine within our own experience to bring forth to create a unique harmony within ourselves and our world. our path is burdened by strife, false pride, and true anguish of not k

SAPPHIRE TABLET OF SET

them a secret handshake in a bar. since human beings, by their (mainly forgotten) better natures, long to improve themselves, there is a great hunger for such "initiations- they are as popular as that perennial best-seller, toilet paper printed to look money. and certainly they are as valuable. i would like to discuss initiation as seen from a left-and path perspective. the left hand path is the path of nonunion. our right hand path brothers and sisters look for patterns external to themselves to harmonize with- be it god, goddess, or dialectical materialism. we look for existent but underdeveloped patterns of the divine within our own experience to bring forth to create a unique harmony within ourselves and our world. our path is burdened by strife, false pride, and true anguish of not k

SATANIC BIBLE

chop the head off a goat or chicken in an attempt to harness its death agony, than have the "blasphemous" bravery to masturbate in full view of the jehovah whom they claim to deny! the only way these mystical cowards can ritualistically release themselves is through the agony of another's death (actually their own, by proxy) rather than the indulgent force which produces life! the treaders of the path of white light are truly the cold and the dead! no wonder these tittering pustules of "mystical wisdom" must stand within protective circles to bind the "evil" forces in order to keep themselves "safe" from attack- one good orgasm would probably kill them! the use of a human sacrifice in a satanic ritual does not imply that the sacrifice is slaughtered "to appease the gods. symbolically, the

ce reposes in the bodies of animals and human children who have not grown old enough to deny themselves their natural desires. they can perceive things that the average adult human can never hope to. therefore, the satanist holds these beings in a sacred regard, knowing he can learn much from these natural magicians of the world. the satanist is aware of the universal custom of the treader of the path of agarthi; the killing of the god. inasmuch as gods are always created in man's own image- and the average man hates what he sees in himself- the inevitable must occur: the sacrifice of the god who represents himself. the satanist does not hate himself, nor the gods he might choose, and has no desire to destroy himself or anything for which he stands! it is for this reason he could never wil

SATANIC RITUALS

, thy will is done; on earth as it is in hell! we take this night our rightful due, and trespass not on paths of pain. lead us unto temptation, and deliver us from false piety, for thine is the kingdom and the power and the glory forever! deacon and subdeacon: and let reason rule the earth. celebrant: deliver us, o mighty satan, from all past error and delusion, that, having set our foot upon the path of darkness and vowed ourselves to thy service, we may not weaken in our resolve, but with thy assistance, grow in wisdom and strength. deacon and subdeacon: shemhamforash [celebrant recites the fifth enochian key from the satanic bible] the repudiation and denunciation [the celebrant takes the wafer into his hands, extends it before him, and turns to face the assembled company, saying the fo

tp urz'n naagha. hail, nyarlathotep, prince of the abyss. celebrant: v'hu-ehn n'kgnath fha'gnu n'aem'nh. kzren ry'gzyn cyzb-namanth el-aka gryenn'h kh'renshz k'rahz'nhu zyb'nos y'goth-e vuy-kin'eh nals zyh. in thy name let us behold the father. let the old one who reigneth upon the world of horrors come and speak with us, for we would again strengthen the bond that liveth within the angles of the path of the left [the celebrant stands directly before the altar, clenching both fists and crossing the left hand over the right against his chest] celebrant: i'a sh'b-n'ygr'th aem'nh el-aka gryenn'h. i'a aem'nh kyl-d zhem'n. i'a zhem'nfni n'quz n'fha'n-gn kiqua hu-ehn zyb'nos. hail, shub-niggurath, father of the world of horrors. hail, father of the hornless ones. hail, ram of the sun and deathle

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

the two major sects of jainism. disciple: a person who accepts and assists in spreading the teachings of a leader. in the bible, a follower of jesus. doctrine: a set of ideas held by a religious group. druidism: a neo-pagan religion based in the celtic region of the british isles. dynasty: a sequence of rulers from the same family. xviii world religions: almanac words to know eightfold path: the path of the buddha s teachings that can lead to the end of suffering. ek onkar: the true god of sikhism. emanation: that which inevitably flows outward from the transcendental (spiritual, beyond human experience) central principle of reality, the one, in the neoplatonic philosophy of plotinus. empiricism: belief that knowledge comes through the senses. enlightenment: the state of realization and u

leanliness, and worship of the kami. four books: the most prominent of confucian sacred texts, established by zhu xi: the analects, the mencius, da xue (great learning, and zhongyong (doctrine of the mean. four noble truths: the foundations of the buddhist religion: that all life is suffering, that desire causes suffering, that suffering can end, and that ending suffering happens by following the path of the buddha s teachings. gahambars: seasonal festivals. gathas: a portion of the zend-avesta that contains holy songs; believed to be the words of zarathushtra himself. god: the supreme or ultimate being or reality; creator of the universe. goddess worship: term that refers generally to any neo-pagan practice that elevates the status of goddesses over that of gods. golden temple: the chief

ing. words to know bodhisattva: a person who has attained enlightenment but, rather than entering a state of nirvana, chooses to stay behind to help others reach enlightenment. buddha: a spiritual leader who has reached full enlightenment. the buddha: the title of siddhartha gautama after he attained enlightenment. dharma: the collection of moral laws that govern the universe. eightfold path: the path of the buddha s teachings that can lead to the end of suffering. enlightenment: the state of realization and understanding of life, a feeling of unity with all things. four noble truths: the foundations of the buddhist religion: that all life is suffering, that desire causes suffering, that suffering can end, and that ending suffering happens by following the path of the buddha s teachings. k

the goal of all buddhists. stupas: originally a mound marking the spot where the buddha s ashes were buried. rock pillars carved with the words of the buddha are also sometimes called stupas. tipitaka: the buddhist sacred texts accepted by all branches of buddhism. world religions: almanac 89 buddhism the way to achieve this was not through extreme denial or extreme indulgence, but by following a path of moderation, the middle way. the buddha decided to help others reach such awakening. he set out into the world of northern india to preach his message of the middle way. so powerful was his message of inner peace and harmony that in eight months the buddha had won over twenty thousand followers. for the next forty-five years the buddha and his growing group of disciples, or close followers

ar rebellion in 1849 led to the destruction of daoist and buddhist temples throughout the country, including the temple complex at dragon tiger mountain, where the celestial masters had their center of power. the new life movement, begun in the early twentieth century by the chinese leader chiang kai-shek (1897 1975, also suppressed daoist centers. the movement was intended to return china to the path of reason and confucianism. to this end, students were recruited to go laozi, the founder of daoism, is said to have ridden a water buffalo towards the west, away from the lawlessness in china during his lifetime. at the border, however, he was stopped and asked to write down his wisdom. this became the dao de jing. burstein collection/corbis. world religions: almanac 181 daoism out into the

SEVEN SHADES OF SOLITUDE

. this is the hermitage of one who indwells the so-called place of power. it is the station of the soul that presides in magisterial equanimity over the convocation of the visible and invisible, both inwardly and outwardly. the hermitage of the magister resides under the patronage of cain, the so-called first-born of witchblood, the first magician, and the master of all true-born unto the crooked path of sorcery and witchdom. the attainment of this station is its own reward, for its understanding yields up its own merit: mastery. v) the fifth solitude is the hermitage of the transgressor. this is the solitude of one who wilfully steps outside the world of mortal man as an act of magical power, whose path transgresses the boundaries of the city and crosses over the many borders of conventio

and gravities of custom, convention, or rules of mankind, whether such boundaries be the outer physical limitations of spatiality, appearance or behaviour, or the inward limitations of spirituality, mentality, moral awareness, emotional sensibility, sexuality, and so forth. it is the hermitage of the laughing saint who prays with equal mirth in graveyard or brothel, chapel or thicket. this is the path of one who seeks for the gnosis of liberty, who walks without attachment to fear or hope into the tameless wilderness of his own self-vision. the hermitage of the transgressor resides under the patronage of qayin azhaka: the heresiarch, the initiate attained in the deific assumption of the cainite wisdom, the illumined one of the draconick stars of heaven. liberty is the principal virtue of t

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ime privileges they sought, they voluntarily abandoned the light of the sun, and sunk, without effort, to the grave, like pilgrims in a trackless desert, overawed by the stillness of their solitude, and appalled by the absence of a goal. thou, in whom nothing seems to live but the desire to know; thou, who, indifferent whether it leads to weal or to woe, lendest thyself to all who would tread the path of mysterious science, a human book, insensate to the precepts it enounces, thou hast ever sought, and often made additions to our number. but to these have only been vouchsafed partial secrets; vanity and passion unfitted them for the rest; and now, without other interest than that of an experiment in science, without love, and without pity, thou exposest this new soul to the hazards of the

th glyndon in imploring her to fly, if she felt the smallest doubt that her husband's pursuits were of the nature which the roman church had benevolently burned so many scholars for adopting. and even the little that viola could communicate seemed, to the ignorant ascetic, irrefragable proof of sorcery and witchcraft; he had, indeed, previously heard some of the strange rumours which followed the path of zanoni, and was therefore prepared to believe the worst; the worthy bartolomeo would have made no bones of sending watt to the stake, had he heard him speak of the steam-engine. but viola, as untutored as himself, was terrified by his rough and vehement eloquence, terrified, for by that penetration which catholic priests, however dull, generally acquire, in their vast experience of the hum

one little congenial with himself. he who had once revolted from marriage with the noble and gentle viola! he had learned in that world of wrong to know that right is right, and that heaven did not make the one sex to be the victim of the other. the young visions of the beautiful and the good rose once more before him; and along the dark ocean of his mind lay the smile of reawakening virtue, as a path of moonlight. never, perhaps, had the condition of his soul been so elevated and unselfish. in the meanwhile jean nicot, equally absorbed in dreams of the future, and already in his own mind laying out to the best advantage the gold of the friend he was about to betray, took his way to the house honoured by the residence of robespierre. he had no intention to comply with the relenting prayer

or might be supposed to create. amongst the crowd were many friends of tallien, many foes to the tyrant, many weary of beholding the tiger dragging victim after victim to its den. hoarse, foreboding murmurs were heard; fierce eyes glared upon the officers as they seized their prisoner; and though they did not yet dare openly to resist, those in the rear pressed on those behind, and encumbered the path of the captive and his captors. the young man struggled hard for escape, and, by a violent effort, at last wrenched himself from the grasp. the crowd made way, and closed round to protect him, as he dived and darted through their ranks; but suddenly the trampling of horses was heard at hand, the savage henriot and his troop were bearing down upon the mob. the crowd gave way in alarm, and the

SORCERIES OF ZOS

arts: the book of the living word of zos and the zoetic grimoire of zos; in the present chapter it is referred to simply as the grimoire (7) vide infra (8) see previous chapter (9) the significance of the number eight as the height, or ultimate one, is explained in aleister crowley& the hidden god (10) i.e. the assumption of the 'go-dform' of death (11) see arthur osborne: ramana maharshi and the path of self knowledge, london, 1954 (12) see shri haranath: his play and precepts, bombay, 1954 (13) i.e. 1913 (14) the 5 =6 ritual was published in volume i, no.3. in 1910 (15) see chapter i (16) by qabalah, hand=yod=10; eye=ayin=70. the total, 80=pe (mouth, the goddess, uterus, or utterer of the word (17) crowley's definition of magick. see magick, p.131 (18) i.e. the true will (19) crowley def

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

its it, and release from uncertainty and folly, from fears and uncontrolled desires, and all other human evils; and where (as they say of the initiates in the mysteries) it really spends the rest of time with god.54 it is not the aim here to summarize all the ways in which socrates leads his friends to the eternal. for the spirit of all of them is the same: all point to the difference between the path of the changeable impressions of the senses and that of the mind alone with itself. it is to the inherent character of the spiritual that socrates points his 50 christianity as mystical fact hearers. if they can find this out, they will see for themselves with the inner eye that it is eternal. the dying socrates does not give a proof of immortality. he simply lays bare the nature of the soul

that the pursuit of human knowledge was the realization of the divine in the world. but christian wisdom cannot be construed in this way. knowledge, or human wisdom, is as perishable as everything else if it does not undergo that transformation into divine wisdom. you, however, says the spirit to the angel at ephesus, have not relied in this way upon mere human wisdom. you have persevered in the path of christianity. yet to reach the goal you need nothing short of the first and highest love. you need a love greater than all other loves, because only then can it be the first love. the apocalypse of john 127 the road to the divine reaches endlessly before you and the first step, once gained, is the starting point for an ascent that leads ever higher. so must we understand the message to the

vision is clothed by the seer depict the sources or archetypes of perceptible reality. and in the sphere around the throne were twentyfour thrones, upon which were seated the twentyfour elders, clad in flowing white robes and with golden crowns upon their heads.136 130 christianity as mystical fact around the archetypal source of reality we thus find beings who have already advanced far along the path of wisdom, who look upon the infinite and bear witness to it. in the center and around the throne were the four living creatures, full of eyes before and behind. the first living creature was like a lion. the second was like a bull. the third looked like a man. the fourth was like a flying eagle. and each of the four living creatures had six wings and was full of eyes around and within. and t

tion is nothing other than his own inner being and the experiences that it undergoes.170 he translates the mystery-rites used in their enactments into processes of a purely psychological and conceptual nature. he does not see any possibility of reaching the divine through the impressions of the senses or through rational understanding. these are concerned only with temporal things. but there is a path of the soul that enables it to transcend these modes of knowledge, and to step outside its ordinary identity, abandoning in ecstatic trance all that it called i. it is then in a state of spiritual 154 christianity as mystical fact exaltation, or illumination. it no longer has thought, ideas, or knowledge in the usual sense, but is merged into and united with god. the divine is an experience t

allegory. their interpretations of the holy scriptures are made in accordance with the deeper meanings conveyed in allegory. philo s aim was likewise to uncover the deeper meaning hidden in the old testament allegories. it is worth considering where such exegesis could lead. reading the creation story, one comes upon something that refers not merely to outer events but furnishes an image for the path of the soul toward divinization. the soul, then, must undertake on the microcosmic level to follow in the footsteps of god; that is the only way of describing its mystery-striving after wisdom. it is the cosmic drama itself that is played out in every soul. the primal image expressed in the account of the creation finds its fulfillment in the inner life of the mystery-adept. moses wrote, not

SYMBOLISM OF THE BANNERS

ward projection could also be linked to an inverted letter w, meaning a nail. this suggests the nailed to the cross of matter putting it in rather grim terms, but terms which serve to show the parallel between cosmic and christian symbolism. being upside down, as the w is, it is a symbol of sacrifice or reflection-exemplified for example in the tarot card the hanged man. the planetary sign of the path of t, is l, a sign composed of the cross and the moon, and thus apt for linking twklm and dwsy. the full descent of the into matter is exemplified by the crucifixion, the beautiful naked hermaphrodite of dwsy on the t or cross of the thirty-second path. on the card we notice the female figure naked, except for a k-shaped scarf, dancing within a wreathed oval. her attitude, with arms extended

TECHNICIANS GUIDE TO THE LEFT HAND PATH

sv: okay. all right. gs: we're all out of time. we're going to end on that prayer. i really thank you for coming forward. you're very courageous. we'll talk again, and i'll be back tomorrow on the investigative journal. same time, same place. sv: goodbye [end of broadcais the technicians guide to the left hand path by raensept being an exposition of the transformation of consciousness through the path of resistance, its techniques, psychology, philosophy and metaphysical basis of the antinomian path of spiritual dissent the occult institute of technology preface from specifics towards the general this book is about magic. it explains in meticulous detail the techniques and strategies that can be used to create a personal transformation of consciousness (this is the greatest of all magic. g

this distinction that forms the cornerstone of this books foundation. each of these methods has had long lasting impact upon the state of humanity in terms of its religious, spiritual and philosophical belief. from there, these influences have worked themselves into our social structures, our politics, our myths and legends and our way of thinking. these two ways, or paths can be described as the path of spiritual dissent and the path of spiritual unity. to understand this a bit better we can say that the path of spiritual unity depends upon the individual giving themself over to manners of conduct as determined by their god/goddess/gods/doctrine/dogma in various ways. at the opposite side of this would be individuals who engage in actions that are determined through independent criteria (

ria (such as personal experience) rather than through dogma or ritualized and established codes of conduct. i will explore this in greater detail further on in your reading. this book is not, as many would think, an attack upon god or anyone s belief system. in fact, this book reaffirms the importance of both these approaches. but, from the outset, understand that this books is a proponent of the path of spiritual dissent. with that said i want to state emphatically that the path of inner peace that results from personal unification with god is valid. just as valid is the path of spiritual dissent. each of these ways reflects and mirrors a cosmic and universal form of resistance- and it is the experiences discovered through the overcoming this resistance that results in a transformation of

se ways reflects and mirrors a cosmic and universal form of resistance- and it is the experiences discovered through the overcoming this resistance that results in a transformation of the individual. however, dependent upon which approach you use, the results will have different effects. the most significant difference will be the way that you understand and use the experiences of resistance. the path of spiritual unity takes you to god. the path of spiritual dissent takes you away from god- in whatever form you believe he/she/it exists for you. intention is the major factor. humans, on the average utilize only 10-15% of their available brain power. this is the state of man as he exists for the most part, and it is this state into which we are each born. further growth of your brains poten

nce you will change- experience is the cornerstone of change. the nature of this change, or how the change is reflected within those two worlds i have already mentioned previously, is determined by the path (spiritual unity or spiritual dissent) you take to meet that resistance. all of this will be covered in greater detail further on in this book. there have been many great books inspired by the path of unity with god. few great books have been written about the path of separation from god. this book is about the left hand path- the path of spiritual dissent. in this book i will cover the techniques, possibilities, environments and psychological aspects of the left hand path. there is no evolution for man other than the growth of our consciousness. the odd thing is, this type of evolution

TELESMATA AND FLASHING TABLETS

isman. an example is to take the letters of the appropriate triplicity in elemental operations. next, add the letters a.l (hermes) thus forming an angelic name. this angelic name is the expression of the force. example: earth operation (one method) example: earth operation b f j laxyw the above method is an abstraction from the names of the triplicities utilizing the corresponding letter from the path of the tree of life. another method is law for b only. most specific workings can be obtained by the utilization of the schemhemphorasch. this will allow you to fine tune your operation. step 2 in general, hebrew names represent the offices of certain forces. enochian names and the tablets are a representation of a species or a more specific idea. hebrew may be employed without enochian, but

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

for robespierre, the jewish plotter of terror, who himself lost his head. as his head rolled, the mob laughed and cried out "do you feel any pain, your majesty" hand on heart 311 was christopher columbus a clandestine member of the knights templar, or another 15th century secret society? much evidence exists confirming exactly that. so, too, does the cabalistic sign he displays of the left-handed path of the initiate (oil painting by sebastiano del piombo, 1519) 312 codex magica a statue of soviet communist party leader joseph stalin on the cover of the book, stalin's shadow, by rosamond richardson. photographs of stalin also show the tyrannical dictator half jew and jesuit-trained giving the royal arch mason hand sign. hand on heart 313 helmut kohl was the longest-serving chancellor in th

THE BLACK LODGE

ities. put another way (for it is essential that the aspirant come to understand this key concept) when the aspirant vibrates on the spiritual planes, and calls the attention of the hierophant (or hierophants, immediately it is reflected into all the other planes, and sets moving the forces needed for the psychosomatic dissolution and reorganization of the candidate. when any human aspires to the path of the wise at once the infernal forces are activated to tempt him or her- that is test him or her- along the way. remember..this process is automatic, the only voluntary part of this process is the aspiration itself. may you fare well my sisters and my brothers as you go about your life duties and may the warrior lvx radiate into the darkness of the universe. may you learn from this book of

ow and to keep silent; to the four magickal weapons the wand, the cup, the dagger and the pantacle; to the four cherubs who serve the logos (see the seal of the order of thelema; and to the four great princes of the demoniac world, whose obligation it is to serve the adept (cf the sacred magic of abramelin the mage and liber viii for more on this subject. when any human being truly aspires to the path of the wise, the infernal forces are activated to tempt- read test- the candidate along the planes on which the aspirant has consciousness and volition, no matter how undeveloped they may be, the act of aspiring itself is irrevocable. there is no turning back. thus it is said that a magickal oath truly taken can never be broken. when aspiration is not pure, the process may be temporarily acti

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

r of the east! we are the lord of the aeon! hail! hail! to the child of the aeon, whose name is our life and whose spirit is our light. he is our truth; and we adore him in all his mighty splendour and power. thus we say unto thee, behold the mystery of the sixfold star initiator: how we are of him and he is of us. concealed in his symbol is our glory of forces: ararita! 20. ours is the sevenfold path of initiation: thou shalt transmute the base lead into the subtle aurum solis by rising on the stairway of the heavens in thy secret laboratorium on earth. here is the excellent way! the steps of the stairway are seven; the laboratorium is our holy house of song and our holy rose garden, which thou knowest so well. yet to those who are vulgar, it is a secret even though they themselves posses

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

al teachings of thomas d. willhite the art of magick theory overview continued grimoire of eclectic magick super-consciousness sub-consciousness consciousnes programs memory emotion creativity the conscious mind preforms two basic functions (1) it directs your attention, and (2) it gives instructions to the other levels of your being. the untrained conscious mind will focus the attention upon the path of least resistance. the trained mind, the magician s consciousness, will focus without being distracted by events around it. the super-consciousness is the magician s link to the divine. at this level of awareness, time& space are fluid, and for those who understand how to perceive them, there are no secrets. the creativity of the subconscious is unlimited. thomas d. willhite the sub-conscio

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

as conducted himself or herself while living on earth will greatly influence his or her soul s ultimate destiny after physical death. in fact, many teachings state that the only reason for birth into the material world is the opportunity to prepare for the soul s destiny in the immaterial worlds. and what is more, how one meets the challenges of life on earth, whether or not one chooses to walk a path of good or evil, determines how that soul will be treated after death. all the seeds that one has sown throughout his or her lifetime, good or bad, will be harvested in the afterlife. when an individual dies, according to many world religions, the soul is judged or evaluated, then sent to what is perceived as an eternal place heaven or hell. the hindu or buddhist expects to encounter yama, th

, the realm of the dead, the powers of darkness, and the process of rebirth. because of the importance of the regenerative process, the rites of the mysteries were usually built around a divine female as the agent of transformation and regeneration. while the initiates of the mystery cult enacted the life cycle of the gods who triumphed over death and who were reborn, they also asserted their own path of wisdom that would enable them to conquer death and accomplish resurrection in the afterlife, with rebirth in a new body in a new existence. the origin and substance of the state religion of ancient greece was a sophisticated kind of nature worship wherein natural elements and phenomena were transformed into divine beings who lived atop mount olympus. if the judeo-christian tradition procla

d their rifles. he made three or four passes before volley after volley from the soldiers springfield rifles. he remained untouched, unscratched. finally a musket ball knocked his pony out from under him, but roman nose rose untouched and signaled his warriors to attack. they believed that magic he had received from the spirits kept him safe that day from all the bullets. while one can pursue the path of becoming a medicine man or woman by undergoing a vision quest, receiving a spirit guide, and serving an apprenticeship under the direction of an established medicine person, traditionally, it seems, the greatest shamans are created by spiritual intervention in the shape of a sudden and severe illness, spells of fever, epileptic seizures, or possession by tutelary spirits. it would appear t

, i am not being possessed. it is of my own free will. ramtha told the thousands of men and women who gathered for the series of popular lectures and seminars that they were gods, possessed of a divine nature, fully capable of creating and realizing whatever goals they desired. when answering questions from individuals, he addresses them as master, thereby indicating that he considers them on the path of selfmastery. consistent with other new age teachers, ramtha teaches that all those who meditate upon the vital life-force within will be directed to the path of self-realization. although j. z. knight has been criticized by those who point out that there is no substantial evidence that ramtha s lemuria or atlantis ever existed and that 35,000 years ago, humankind was still at the hunter an

tic phenomena. each of the members published lengthy reports on the remarkable palladino, and each of them came away from the exhaustive series of seances quite convinced that the medium had the ability to release an extremely potent paranormal force. they also noted that palladino would cheat if she were allowed to do so, but because of their strict controls, she was forced to abandon the easier path of trickery and produce genuine phenomena. working under the strictest control the investigators could exert upon her, palladino allowed the committee to examine both her person and her room as thoroughly as they might wish. she utilized a spirit cabinet that was formed by stretching two black curtains across one of the corners of the room. inside this makeshift affair, the investigators plac

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

of flames to other parts of the room. in a 1961 study dr. gavin thurston studied the literature of shc and came to a number of conclusions, among them: 1. that under certain conditions a body will burn in its own fat with little or no damage to surrounding objects. 2. the combustion is not spontaneous, but started by an external source of heat. 3. this has occurred where the body has been in the path of a draft up a chimney from a lighted fire. oxygenation of the flue prevents outward spread of the fire. in order to test thurston s theories, gee conducted some experiments of his own. he learned that human fat, when melted in a crucible, would only burn at a temperature somewhere near 250 degrees centigrade. however, a cloth wick prepared in liquid fat will burn even when the temperature o

was customary to have two little girls, usually sisters, dressed exactly alike, carry garlands of wheat and walk in front of the bride. the bouquets of wheat symbolized the wish of family and friends that the union between bride and groom would prove fruitful. later, flowers carried in small ornamental baskets replaced the garlands of wheat, and petals were often strewn from these baskets in the path of the bride. the maid or matron of honor, who is unattended, comes next, followed by the bride. the bride is always the last to enter, and she walks down the aisle leaning on the arm of her father or whoever is to give her away at the altar. a page or pages, usually a young boy closely related to either bride or groom, may be added to the group to bear the train of the bride s gown. it has b

. traditionally, the cremation takes place outdoors and the ashes are collected and scattered in the waters of a holy river, such as the ganges. in other countries, hindu dead are taken to a crematorium. followers of the hindu religion believe that the soul, the atman of each individual, is reborn many times in a cycle of spiritual evolution before it can become one with god. those who follow the path of judaism bury their dead in a plain coffin after the body has been washed and dressed. if possible, the funeral takes place on the day after the death has occurred. the coffin containing the deceased is taken first to the synagogue and then to the place of burial. mourners often cut a portion of their outer clothes as a sign of grief; but no flowers are allowed, for it is tradition that the

observing the evolution of earth for millions of years and has returned in the grays, the ufonauts of modern times, who are described by contactees and abductees as reptilian in appearance. if, as those researchers who champion the ancient astronaut hypothesis believe, extraterrestrials constructed so many of the architectural wonders of the ancient world and may even have guided the evolutionary path of humankind, the great question remains whether the gods of old have returned in their chariots as our benefactors or our owners. m delving deeper drake, w. raymond. gods and spacemen in the ancient west. new york: new american library, 1974. shklovski, i. s, and carl sagan. intelligent life in the universe. new york: dell books, 1968. sitchin, zecharia. the 12th planet. new york: avon, 1978

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

f the gunshot. according to ford, the original text said that a bullet had entered kennedy fs back at a point slightly above the shoulder and to the right of the spine. ford changed the bullet fs entrance point from kennedy fs upper back to gthe base of the back of the neck. h such a seemingly minor change would support the commission fs single-assassin hypothesis that was based on the gmagical h path of a single bullet that could pass through kennedy fs neck and leave another six wounds on his body before striking texas governor john connally fs back, ribs, right wrist, and left leg. ford told the associated press, gmy changes were only an attempt to be more precise. i think our judgments have stood the test of time. h a poll conducted by the university of ohio and scripps howard news ser

that the loa are the gfallen angels h who rebelled against god. the loa do good and guide and protect humankind, the hungans argue. they, like the saints of roman catholicism, were once men and women who lived exemplary lives and who now are given a specific responsibility to assist human spirituality. certainly there are those priests, the bokors, who perform acts of evil sorcery, the left-hand path of vodun, but rarely will a hungan resort to such practices. the loa communicates with its faithful ones by possessing their bodies during a trance or by appearing to them in dreams. the possession usually takes place during ritual dancing in the humfort. each participant eventually undergoes a personality change and adapts a trait of his or her particular loa. the adherents of vodun refer to

l library, 1963. the god of the witches. london: faber and faber unlimited, 1952. the witch-cult in western europe. 1921. reprint, oxford: clarendon press, 1962. m. macha nightmare as her contribution to the emerging pagan culture, m. macha nightmare (also known as aline o fbrien, priestess and witch, chose to develop her skills as a collaborative ritualist and author. early in her journey on the path of witchcraft, nightmare joined in the formation of reclaiming collective, a network of people who sought to bring together activism with earth-based spirituality and healing. she also participated with the collective in teaching the craft and in performing public sabbats in san francisco. the collective evolved into a craft tradition, and eventually dissolved itself in 1997 and reemerged as

e that has pictured justice as blind. justice also represents self-initiation into life fs adversities, during which one looks inwardly and without bias at one fs true self. the number eight signifies dualism, positive and negative, and the actions of unseen forces on matter. the hermit (arcanum nine) stands for every spiritual seeker in search of himself or herself. the hermit pursues the lonely path of the awakened soul in his search for truth, guided by his lantern and protected by his staff. in essence, this card represents the experience of self-initiation and signifies wisdom and silence. nine symbolizes astral light, the matrix of all visible forms of life. the wheel of fortune (arcanum ten) is the card of victory, the sign of obstacles overcome by good fortune and by the active par

every human is a closed system within himself or herself. a blind virgin cranked the wheel, as all humans are controlled by unperceived psychic powers. humans must learn to use their psychic abilities to control their life, rather than allow their life to be buffeted about in a blind manner. the force (arcanum eleven) symbolizes the inner strength by which one may overcome obstacles placed in the path of spiritual progress. eleven is the number of the aquarian age, and represents universal energy. prana. eleven also symbolizes spiritual will power, vitality, and/or intense strength. the hanged man (arcanum twelve) represents taking on the new and giving up the old. this card allegorizes the prudent adept of arcanum nine (the hermit, who has now freed himself from the wheel of life and rebi

THE KEY TO THE MYSTERIES

o.m> and the universal church, is it any other thing than a communion in the spirit of charity? it is by the spirit of charity that the church is infallible. it is the spirit of charity which is the divine virtue of the priesthood. duty of man, guarantee of his rights, proof of his immortality, eternity of happiness commencing for him upon the earth, glorious aim given to his existence, goal and path of all his struggles, perfection of his individual, civil and religious morality, the spirit of charity understands all, and is able to hope all, undertake all, and accomplish all. it is by the spirit of charity that jesus expiring on the cross gave a son to his mother in the person of st. john, and, triumphing over the anguish of the most frightful torture, gave a cry of deliverance and of s

nges to aversion, and every exalted hate comes very 114 near to love; the reaction happens suddenly with the flame and violence of the thunderbolt. ignorance then laments it or exclaims against it; science resigns itself, and remains silent. there are two loves, that of the heart, and that of the head: the love of the heart never excites itself, it gathers itself together, and grows slowly by the path of ordeal and sacrifice; purely nervous and passionate cerebral love lives only on enthusiasm, dashes itself against all duties, treats the beloved object as a prize of conquest, is selfish, exacting, restless, tyrannical, and is fated to drag after it either suicide as the final catastrophe, or adultery as a remedy. these phenomena are constant like nature, inexorable as fatality. a young ar

to move mountains. the most fatal enemy of our souls is idleness. inertia intoxicates us and sends us to sleep; but the sleep of inertia is corruption and death. the faculties of the human soul are like the waves of the ocean. to keep them sweet, they need the salt and bitterness of tears: they need the whirlwinds of heaven: they need to be shaken by the storm. when, instead of marching upon the path of progress, we wish to have ourselves carried, we are sleeping in the arms of death. it is to us that it is spoken, as to the paralytic man in the gospel "take up thy bed and walk" it is for us to carry death away, to plunge it into life. consider the magnificent and terrible metaphor of st. john; hell is a sleeping fire. it is a life without activity and without progress; it is sulphur in s

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

k flame and self-illumination are lucifer (called azal ucel, set (the egyptian god, lilith (the goddess of the luciferian path, cain (the isolate one, lord of magicians and witches) and ahriman (the dragon of darkness who takes many forms. such god forms span various cultures and ages, but their essence lives in the idea of the sabbat and luciferian witchcraft and sorcery. the initiate begins the path of shadow, from which he or she models from the legend of lucifer falling from light. it was essential for azazel (lucifer) to grow he had to understand and perceive darkness, to taste the shadows and become as god (the knowledge of good and evil. the initiate of the luciferian path explores the darkness as a point of development, a testing of spirit and the possibility of self isolation. as

ed forms of power which may arise in the conscious (by results of the will-desire-belief) by the arcana of the subconscious. the daemonic feminine or goddess is indeed lilith hecate. she has many names and masks, but revealed is something more terrible and beautiful than would be expected. she is the mother of all magick, she lives in the blackened flame of both man and woman. you cannot walk the path of magick and shut her out. she devours or blesses, her kiss means everything. invoke the goddess and listen well to her words. she is babalon, the crimson harlot who rides the infernal beast of the sun. she is az, the primal instinct of sexual hunger, she is the white goddess, who would caress you before removing the flesh of her pale face to reveal a ravenous wolf. lilith hecate is the trip

wever, intend to give a directional focus towards initiatory studies and practice. nox umbra nightside& luciferian witchcraft, vampyric sorcery 6 by michael w. ford illustrated by elda isela ford and nathan harris nox the nightside formula of forbidden and adversarial magickal practice, shunned by the right hand path. umbra shadows, in the context of this book shades of the dead. in the sorcerous path of luciferian/sabbat/sethanic witchcraft the exploration of the sinistral (left way) path has hinted at the potentials within dark magick. nox umbra is a defined grimoire of vampyric initiation, that is, ensorcelling the nightside or sethian current around the self, the assumption of vampyric godforms within the luciferian gnosis. the process of working with necromantic shadow energies is ind

process of working with necromantic shadow energies is indeed a powerful tool aimed at those working in the initiatory aspect of self-deification, yet it is as equally as dangerous. this grimoire is a personal record of its author, akhyta seker arimanius, and a manual of how one may in a balanced manner, work with the shades of the dead. featured in nox umbra is the cultus of akhtya, the persian path of sorcery in relation to ahriman, the beast dragon of darkness. this entails vampyric dream shape-shifting, vampyric self-transformation (without the use of blood or predatory workings, servitor creation and egyptian god forms. explored equally is the goddess archetype in relation to vampyrism, including the methods and process of evoking and summoning forth lilith, the lilitu (succubi) for

den dawn and is a work combined from the first and final letters of the latin, hebrew and greek alphabet alpha& omega, aleph and tau. this work symbolizes the beginning and the end, the dawn and twilight, thus as azothoz is a reverse partly, signifying the adversary. azothoz is a poetic grimoire which sigillizes in lyric and image the essence of set/shaitan the adversary, lilith and the sorcerous path of luciferian witchcraft. azothoz contains an essay on sethanic witchcraft and the development inspired from various correspondences around azazel, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union with the subjective universe. 8 part one of azothoz is

THE MAGICIAN S KABBALAH

er kaph also directly mirrors the nature of chockmah in its attribution of "force, and indicates that the nature of that force is circular (in its attribution to the "wheel" atu of the tarot. mem, subtitled "death" in this scheme indicates that chockmah is the first and last sephiroth that can be known, due to kether having no other reference outside itself. as religion, heh refers to the perfect path of yod flowing down the tree as the tao from chockmah, or the "strait and narrow way. in the "derivation of the channels, cheth is the god of mercy; kaph, god the immutable; mem, god the arcane; and heh, god of god. another explanation gives: ch: allocated to chesed, produces the animals k: the description assigned to kaph by papus is worth quoting in full "designates the first heaven, corres

onal world of "the lord of the rings. chapter six; binah, the angel of the tides a useful analogy of the creative process represented by the uppermost three sephiroth of the tree, the supernal triad, is that of water flowing from a tap. the source of the water is the kether, whilst the pouring stream is the chockmah aspect of the system. if one cups ones hands into a hollow and places them in the path of the water, this represents binah, the formative aspect of the creative process. the water then forms tides and eddies, and moves within a defined area. the bubbles formed in this process, turbulent, chaotic and transient are the da'ath, the non-sephiroth formed of the interaction between chockmah and binah. the water fills the well of the hands, then bursts forth between the gap of the wri

le psyche before the whole psyche itself is flung into the abyss. the grade of adeptus exemptus is assigned to this sephirah, signifying that the adept has transcended his notion of self as tiphareth (awareness) and has moved towards the abyss. exempt from guilt, from sin, from all human concerns that are born of our illusionary perception of time and space, he turns to face the great divide. the path of the "wheel" tarot atu runs down from chesed, symbolising that the adept at this stage has broken his illusionary attachment to apparent cause and effect, and has become the hub of the wheel (a foreshadowing of the perfect state of chokmah, above chesed, where the magus is simultaneously the movement of the wheel and the stillness of the hub in unbroken unity with the flow of the universe

onships to the sephiroth of the tree. it is important to note firstly, though, that there is only one sephiroth to which tiphareth does not directly connect, and that is malkuth. our awareness of the environment is always seen through yesod, the "dark glass" of our own perspective. the paths of the heart a. the god of the heart ii. high priestess: this path connects tiphareth to kether and is the path of transcendence from self-identification to universal-identification. it functions as the impact of our true state into our self-aware state (when operating as awakened consciousness by various practices, and hence the high priestess shows tiphareth as a measure of our reflection of truth, which hence flows into the lower sephiroth. iv. emperor: the emperor represents the power accessible to

short story "the rose, where the next stage of human progression is embedded in the ballet of the "nightingale and the rose. in the original story of oscar wilde's from which this fictional ballet is based, the nightingale sacrifices itself on a white rose in order to make it red. this could be read as the sacrifice of netzach, where sensual passion is tranfused into mystical passion through the path of death, the tarot atu placed on the path uniting netzach and tiphareth. one other aspect of netzach expressed in the psyche is that of the instinctual construct. this construct can be broken into a number of "circuits; bio-survival, emotional-territorial, semantic and socio-sexual. these function largely "unconsciously" in the undeveloped, yesod-dominated, persona, and are usually examined

THE MARTINIST OPERATIVE GENERAL RITUAL

heads and leaders of the non-christian nations, still in want of the actual grace of conversion to thy holy law and to the worship of thy divine son, our lord the christ, with the favour of a peaceful behaviour, dignified, wise and enlightened, charitable and tolerant, and may the angel unto whom thou hast entrusted the guidance of each of these nations, or countries, maintain them always on the path of peace, harmony and tolerance, and in respect of thy faithful elect. by ieshouah, our lord, amen. operator meditates for a moment and then prays for the entire human race: o almighty and eternal god, thou who hast used thine own son as the corner stone to bring together jews and gentiles as if linking two walls rising from two opposing foundations, and hast thus reunited these two opposing

THE MIDDLE PILLAR

ncluded is a glossary of psychological and magical terms. regardie's legacy lives on through each and every individual who values and finds meaning in his written works. we strongly suspect that readers of the middle pillar will discover that regardie was an inspirational writer, an etlucal magician, a skilled therapist, a caring healer, a great teacher, a consistent guide, and a companion on the path of the magic of light -chic cicero sandra tabatha cicero metatron house winter solstice 1996 endnotes 1. although crowley's reputation as "the wickedest man in the world was undeserved, he nonetheless enjoyed the notoriety and had only himself to blame for it. 2. we have in our possession a copy of a tham-level enochian exam taken by regardie and dated november 2,1934. he was given a satisfac

and interpenetrate the functions of the other. more accurately they should be regarded as the two functions of one entity, two methods whereby it may acquire experience. too much therefore cannot be said of the necessity for cultivating the lungs to operate at full capacity. this cultivation cannot be too often stressed, for life is power, and power is life and consciousness, indispensable in the path of magic which leads to the knowledge of the higher self. the proper method of deep breathing having been acquired, the cultivation of a rhythmic breath should be the next step. the most suitable and simple method is the four-beat rhythm. if the student will h a l e very slowly, mentally counting one, two, three, four and the middle pillar exercise 81 then exhale to the same beat, he will dis

r manifests. a person who has mana is said to have power and influence over others, but also runs the risk of becoming self-centered and megalomaniacal. this is because these great universal archetypes produce a potent attraction whch can in some instances entice the individual into identifying him or herself with the archetype, creating a type of self-aggrandizement or ego-inflation. such is the path of many modern-day messiahs, self-appointed gurus, and power-mad spiritual leaders. an inf7ated consciousness is always egocentric and conscious of nothing but its own existence. it is incapable of learningfrom the past, incapable of understanding contemporary events, and incapable of drawing right conclusions aboutfuture. it is hypnotized by itseyand therefore cannot be argued with. it inevi

ous, then this state of psychology and magic 121 balance induces the independent, intuitive activity of the unconscious to create a new equilibrium and the result, as jung put it, is "the victory over the collective psyche" then and only then is the median between the conscious and the unconscious to be found. this is the archetypal image of the self, and self-realization is the final step on the path of individuation. the emergence of the self is a transformation of the psyche which involves a whole new outlook toward life. ths is no easy process. primal impulses from the subconscious will still assail us, but no longer will we totally identify ourselves with them, or flee from them. we must do our best to understand them, and we should not let the resulting tension between the waking con

th a weakness, limitation, or obsession("i am depressed, disidentify yourself from the source of the problem("a surge of depression is trying to envelop me. 29. assagioli thought that this point was an outward projection, but magicians consider it an inward reality, located in the sephwah of tiphareth, the seat of the holy guardian angel. 30. in magic, this can be compared to the work of the 27th path of peh (known as "the tower) in which the old outmoded personality is dismantled, and a new personality is rebuilt. 31. transconscious is a term developed by psychologist/magician william stoltz to describe the psyche's creative and intuitive imagination. 32. although hermes is male, he is sometimes seen as an androgyne or hermaphrodite. in fact, the word hermaphrodite is a combination of the

THE PATH OF KABBALAH

down the entire group. keeping the framework of the group too rigid will produce a collapse. we see it happen in many groups. there are groups all over the country and every one should have the knowledge for comparison and choice. even if only five students remain, they should know that their place is here. we don t feel how our decline influences 10 of 273 the entire group, if we all follow the path of pain then there are still life-cycles ahead of us. we must place ourselves in a state of constant lack, which will produce the need for inner improvement. for instance: if baal hasulam had any money left in his pocket at the end of the day, he would give it to others in order to get up the next day completely broke. even at the immense height of his degree, the additional lack helped him a

273 chapter 1.5 kabbalah as a means kabbalah revolves around the spiritual worlds. therefore, the student attracts spiritual lights during the study. studying other parts of the torah also awakens a certain spiritual illumination, but the intensity of the light during the study of kabbalah is much stronger than when studying other writings. however, one must make sure one is studying in the right path of instruction, otherwise he is liable to achieve the opposite result the more he studies, the more he ll feel himself to be righteous instead of feeling his own evil (which is the desired result. that would make it easier for him: just imagine studying for several months, each month feeling that you become meaner and meaner, can you call that sensation pleasant? not at all but this is noneth

hen that happens the pains come and turn the apparent fulfillment into emptiness and hunger. a person grows wiser as a result of the suffering; they begin to show him where to go and what to do with his life. but if the same result can be reached without the pain, then why suffer? kabbalah points to the way to approach the creator, through the keeping of the spiritual laws. it is what we call the path of torah. it is not a physical keeping of mitzvot, but keeping the spiritual laws of creation. all we have to do is to choose it. q: must he send us pain in order for us to think of him? a: yes. there is no other way for him to make us do it. q: what do i do if i feel that a certain situation is being forced on me? a: there are clear rules with regards to that situation: if someone threatens

n t want to occupy himself with spiritual development. he thinks: what do i need it for? it is hard, unpleasant, and goes against my ego. a person can be pushed only by hunger, just as the famine forced abraham to do down to egypt. the spiritual famine, the physical famine and the agony are the only things that compel one to act. that is what the creator is waiting for. it is said in the torah: a path of torah or a path of pain, meaning a good way or a bad way. in fact, the entire torah and the entire wisdom of kabbalah were given to us only so that we would advance in the good way. but if we do not follow the good way, then the bad way will be our way to advance, meaning the natural way. if a person identifies himself with the soul, while being in this life, then he belongs to the creator

ne? a: no. he can t fall. he cannot even stop, and will continue to climb. everything moves toward the final and best situation. it is either done by beatings from behind, meaning by nature, or in a good way, which is when you are given a book and told that you can accelerate your progress with it. this way, you will out run nature s beatings from behind. that is the entire difference between the path of torah and the path of pain. we want to use kabbalah in such a way that the next blow will not catch us. if we succeed, then we will never fall again. we say that there are ups and downs. but those are actually only internal feelings. at one time we feel close to the creator, and another time we feel uncorrected and far from him. for that reason we define the first 42 of 273 situation as an

THE SHADOWED ONES

n. gadreel brings initiation of battle that awakens the character and strengths of he who invokes him. guidance is a passion of gadreel who shall bring to you the knowledge of overcoming strife no matter what it may be. 4 akibeel stands at the threshold of inner wisdom of the self; through the abyss which holds the knowledge of our creation and our linage. he may show you by dream and vision that path of unlocking the spirits which may serve you, great elementals and atavisms both grotesque and demonic. araqiel brings to you all the knowledge of the earth, and how by respect and love shall it flourish with us. certain lands may know the desert like steel and industry, yet some must not be touched by the pollution of man. the green forests and desert lands must be kept in a kind of found ha

ce unless you all seek certain destruction. araqiel brings the gifts of knowledge and joy through the respect of the land, and those creatures which dwell upon it. araqiel communicates the wisdom of a balanced mind to work according to his or her own design. by dream and by waking do we hear the voice of araqiel. sariel knows the motions and phases of the moon, and by seeking him one may know the path of the goddess in her beautiful and horrifying aspects. always know, we are both demon and angel in the skull of man, we are of beast and of higher spirit. it is our duty to balance and seek a perfection of both according to the path of lucifer, who holds the mask of the devil. know all forms and choices accordingly. kokabel knows too the stars and the great seven heads of the dragon. by your

rs the knowledge of ageless essence and being. ezeqeel knows well the passion of the dream and how one may by cord or charm enter the celestial sabbat of the watchers, the circle dance of flame and light, wherein all who enter this circle offer torches in the brilliance of self-deification. this is the secret dance of lucifer and lilith, the strength of the self in motion. amazarak knows well the path of cain in the earth, of root cuttings and sorcery. one may seek amazarak when both man and woman have felt a deeper understanding of earth and how they are so connected with it. by way of light within and the darkness of expansion do we go forth 5 iv the blade within the desert sun -the knowledge of azazel called shaitan- i am the enemy of ignorance, or servitude and blindness to the self. i

rough her bleeding temple. she who beget cain and gave humanity the gift of the watchers in flesh hearken unto the very circle of being. by the north does ahriman hear thy calls, who is your shadow possibility and strength bearing passion of the earth. let the ahriman dragon whose color is black stir your eyes from the sun to the moon and the darkness of night. it is the cold winds which open the path of arezura and hades, when wolves and serpents gather unto you. let the ahrimanic dragon coil as the serpents of shaitan, just as zohak shall you be blessed by the kiss of the devil-prince who is your initiator of dreams and death. by the north west point of the circle can you call now forth azrael who is a gatherer of ghosts and shades of the dead. listen to the twilight call of the boneways

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

n with a moral. which we shall see more fully developed when touching upon the philosophy of aleister crowley. and it is this: that happiness, wisdom, knowledge, and at length perfection, can no more be gained by solely travelling along the direct and spotless road of virtue, than man can be evolved from the primal protoplasmic jelly without countless generations of weeping and tortured life. the path of vice we must tread before we can find the high road of virtue, and vice we must wed before we can open the gates of a more perfect understanding. the great commandment is: glive in the midst of vice; but heed that vice doth not live in thy midst. h *vide hosea. ggod is the complex and the protoplast. h and so are we; entwined within us, as in the poem of tannhauser, lie the countless threa

ips; i rend my clothing for the temple veil; my heart fs black night must act the sun fs eclipse; my groans must play the earthquake c*2. still as i journey through the waste, i see a silver figure more divine arise; the christ usurps the horizon for me, and he requickens the forgotten skies; his golden locks are burning on my eyes, and he with rosy finger points the way, the blood-wrought mystic path of paradise, that leads at last through yonder icy spray of death to the blue vault of the undying day.*3 *1. aceldama, vol. i, p. 6 *2. songs of the spirit, vol. i, p. 30 *3. ibid. vol. i, p. 40. in the last verse of ga spring snow storm in wastdale, h*1. there grows a wavering doubt, which leaps out furiously in the gpreliminary invocation h in gjephthah, h addressed to a.c.s, breaking the

en postulated by all the greatest ethical codes of the world. it is the moral prototype, the favashi of the zoroastrian, the tree of knowledge of babylonia and genesis, the light and darkness of isaiah, the yakheen and boaz of solomon, the unique athanor of the qabalist, the balance of hegel; the polarity of the worlds, the great centripetal and centrifugal forces, the harmony of the spheres, the path of the stars, the life of the universe. without vice there can be no virtue, without virtue there can be no vice. without the one, the other becomes absolutely incomprehensible, and beyond our judgement. hegel held: gthat a thing can only arise through its opposite, h and this idea was also held by the qabalists. deity created good and evil; and both are absolutely necessary to the existence

breast all blooms above, here is thy love *the argonauts, vol. ii, p. 108. the true buddhist scorns the selfishness of heaven, the idea of hell is utterly repugnant to him, to feel that he is gaining eternal bliss whilst others are sinking into everlasting torment, burns into his heart and tortures his very soul; rather would he be reborn in the lowest depths of orcus and point out to others the path of salvation, than attain to the uttermost bliss, whilst others are being damned. george eliot, knowingly or unknowingly, set the true lyre of buddhism reverberating in her grand and noble prayer, gthe choir invisible. h may i reach that purest heaven, be to other souls the cup of strength in some great agony. enkindle generous ardour, feed pure love, beget the smiles that have no cruelty. be

THE ABYSS AND TABAET

ths of the mind, guided up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient spirit rises up from the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the great sleep does the adversary come forth as the balance of the feminine and masculine, the primal path of the black and red serpent. rahab, who makes the orbs of light dark with its presence, a shadow cast upon the self-righteous and weak. as ahriman did he first create the predators of the earth, wolves, serpents, flies, scorpions, did his fire of darkness create the six archdaevas who bring wisdom and power to mankind, against the mindnumbing arch-angels of ahura mazda. was it not jahi whose

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

ol of self-mastery and using the world around us to grow in power and strength, always internal, sometimes external depending on the individual desire. luciferians seek to devour the essence of life, the essence of humanity. all life is made stronger by devouring another, this is the law of nature. to be honest to the self, to present challenge and overcome such is to attain a foundation upon the path of mastery. beelzebub is a name for satan mentioned in the new testament with regards to him holding the title of prince of demons. the name beelzebub or beelzebuth actually can be derived from baal zebub, baal meaning lord and zebub which holds reference in hebrew as hostility, thus baal zebub is the lord of hostility or they enemy, a title of the opposer. dominus muscarum is also a translat

ditional folklore. sources from the avesta and denkard his astral body is that of the frog, the vicious crab. greater bundahishn ahriman is the sorcerous being which holds within the darkness the gift of life, while his initiation twists and makes a predator of the one who enters the religion of sorcery. ahriman becomes viable through the adept just as az or jeh does. some initiates of the modern path of yatuk dinoih choose a specific daeva to work with, one to cultivate and empower through their own initiation. this proves a useful point to which one may gain insight. tarik den afraj-pedak is the dark hell of which ahriman dwells partially. it is mentioned in the bundahishn that the darkness is so thick one may seemingly cut through it with a knife. ahriman is said to have much heat withi

. the chanting within the circle of art is merely the self awakening into gnosis and directly ensorcelling the self in belief of the act from which magick occurs. the druj came rushing along, the demon buiti, who is deceiving, unseen death avesta venidad buiti is a daeva which is the manifestation of idolatry and selfdeification, associated with buddha in ancient times. as liber hvhi presents the path of meditation, self-mastery through ahrimanic yoga, buiti is the herald of that path of magick. if one wishes to master elements of such antinomian magick, it is suggested to study the techniques of yoga while concealing the intention of becoming a yatus or a practitioner of the left hand path. while the buddhist seeks to kill consciousness, the daeva buiti seeks to master it, to strengthen a

THE BOOK OF GATES

secret circle of the god seker, who is upon his sand, and he neither looketh upon nor gazeth at the secret figure of the earth which containeth the flesh of this god. the gods who are in [the train of] this god hear the words of ra, who crieth unto them from where this god is. aha-neteru is the name of the door [of this city. ament is the name of the circle of this god [and in it are] the secret path of amentet, and the doors of the hidden palace, and the holy place of the land of seker [with his] flesh, and [his] members [and his] body, in the divine form which they had at first. baiu-amu-tuat is the name of the gods who are in [this] circle. their forms (aru) who are in their hour, p. 17 and their secret shapes (kheperu) neither know, nor look upon, nor see this image (or, similitude) o

cometh forth from it. draw ye me, for i have begotten you in order that ye may pay homage [to me. take ye your rest (or, be at peace, o ye hours' their food consisteth of cakes of bread, and their ale is [made] of the red [barley, and their draughts are of cool water, and there is given unto them as their food that which cometh forth with the khu (i.e, the beatified dead" on the right hand of the path of the boat of the sun in the fourth division we see--1. twelve gods, bearded and standing upright, who are called "the gods who carry along their doubles" 2. twelve jackal-headed gods, who stand round the "lake of life" who are called the "jackals in the lake of life" 3. ten uraei, which stand round the lake of the uraei" and are called the living uraei" p. 129 the paragraph which refers to

hearing of the words (or, voices) of the uraei. unto them saith ra-'that which belongeth to you [to do, o ye uraei who are in this lake, is to guard your flames and your fires [so that ye may hurl them] against my (literally, his) enemies, and your burning heat against those whose mouths are evil. hail to you, o uraei' they say unto ra-'come thou to us, stride thou over tanen" on the left of the path of the boat of the sun through the fourth division we see the god osiris, in mummied form, and wearing on his head the crown of the south, standing on a serpent, and partially covered by the earth of a mountain; his head only is above the ground, and he stands in a naos with a vaulted dome. his name or title, khent amenti, is written by his side. before the shrine is a flame-goddess in the fo

ir libations are of cool water. offerings are made unto them upon earth as to the p. 146 god hetepi, according to what should be offered unto them" ra saith unto this god-"let him that is over his corner (heri-qenbet-f) cry out to those souls who are right, and true, and divine, and make them to sit at peace in their habitations at the corner of those who are with myself" on the right hand of the path of ra in the fifth division of the tuat are--1. twelve male beings bowing in adoration; they are described as "those who make adorations in the tuat" 2. twelve male beings who bear in their hands a cord for measuring plots of ground and estates; these are called "holders of the cord in the tuat" four gods, standing upright, each holding the symbol of life in his right hand, and a sceptre in t

"holy are ye, o henbi gods, ye overseers of the cords in amentet [o stablish ye fields and give [them] to the gods and to the khu (i.e, spirits [after] they have been p. 151 measured in sekhet-aaru. let them give fields and sand to the gods and to the souls who are in the tuat. their food shall be from sekhet-aaru, and their offerings from the things which spring forth therein" on the left of the path of the boat of ra are--1. a hawk-headed god, leaning upon a staff; he is called horus. 2. four groups, each group containing four men. the first are reth, the second are aamu, the third axe nehesu, and the fourth are themehu. the reth are egyptians, the aamu are dwellers in the deserts to the east and north-east of egypt, the nehesu are the black races and negroes, and the themehu are the fai

THE SECRET RITUALS OF THE OTO

ds veil. all menace new k(night) with their swords) g.c: what is your name? k.s (for knight) i have no name. g.c: by what right do you demand admission? k.s (for knight) i have no right. g.c: who has the right? k.s: no one has the right (all drop swords. kt. enters as all retain station. k.s. at mirrors by w. s.b. to left of g.c) g.c: sir knight, you will lead the procession. let us travel in the path of the serpent (knight leads deosil. at each outward curve, new knight and all sweep down and out with thumb. they go round 7 times) g.c: unveil the graal (all sheathe swords. c.b. takes cup, drinks and offers to g.c. each, as he drinks says: 1. to the glory of nuit who is babalon who is isis. 2. to the glory of hadit who is chaos who is apophis. 3. to the glory of hoor khuit who is the beast

on! file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (9 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. 5. to the glory of our master jacobus burgundus molensis. 6. to the glory of the o.h.o. 7. to the glory of the grand master baphomet. the 7 libations being accomplished) g.c: sir knight, you will lead the procession. let us travel in the path of the sun (new knight leads deosil, in the sign of good shepherd. all draw swords) g.c: as these 8 pillars support the roof of this holy temple, so do the 8 letters of the name baphomet support the heaven of heavens the throne of sol om on. brethren, let us utter this holy word (every knight utters his letter in silence. new kt makes b with his lips, instructed by s.b. and k.s. who show him

THE HOLY BIBLE KING JAMES VERSION

d the angel of the lord stood in the way for an adversary against him. now he was riding upon his ass, and his two servants [were] with him. 22:23 and the ass saw the angel of the lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and balaam smote the ass, to turn her into the way. 22:24 but the angel of the lord stood in a path of the vineyards, a wall [being] on this side, and a wall on that side. 22:25 and when the ass saw the angel of the lord, she thrust herself unto the wall, and crushed balaam s foot against the wall: and he smote her again. 22:26 and the angel of the lord went further, and stood in a narrow place, where [was] no way to turn either to the right hand or to the left. 22:27 and when the ass saw t

who hath given me counsel: my reins also instruct me in the night seasons. 16:8 i have set the lord always before me: because [he is] at my right hand, i shall not be moved. 16:9 therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. 16:10 for thou wilt not leave my soul in hell; neither wilt thou suffer thine holy one to see corruption. 16:11 thou wilt shew me the path of life: in thy presence [is] fulness of joy; at thy right hand [there are] pleasures for evermore. psalm 17 a prayer of david. 17:1 hear the right, o lord, attend unto my cry, give ear unto my prayer [that goeth] not out of feigned lips. 17:2 let my sentence come forth from thy presence; let thine eyes behold the things that are equal. 17:3 thou hast proved mine heart; thou hast visited [me]

ts have i laid [before me] 119:31 i have stuck unto thy testimonies: o lord, put me not to shame. 119:32 i will run the way of thy commandments, when thou shalt enlarge my heart. he. 119:33 teach me, o lord, the way of thy statutes; and i shall keep it [unto] the end. 119:34 give me understanding, and i shall keep thy law; yea, i shall observe it with [my] whole heart. 119:35 make me to go in the path of thy commandments; for therein do i delight. 119:36 incline my heart unto thy testimonies, and not to covetousness. 119:37 turn away mine eyes from beholding vanity [and] quicken thou me in thy way. 119:38 stablish thy word unto thy servant, who [is devoted] to thy fear. 119:39 turn away my reproach which i fear: for thy judgments [are] good. 119:40 behold, i have longed after thy precepts:

she deliver to thee. 4:10 hear, o my son, and receive my sayings; and the years of thy life shall be many. 4:11 i have taught thee in the way of wisdom; i have led thee in right paths. 4:12 when thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble. 4:13 take fast hold of instruction; let [her] not go: keep her; for she [is] thy life. 4:14 enter not into the path of the wicked, and go not in the way of evil [men] 4:15 avoid it, pass not by it, turn from it, and pass away. 4:16 for they sleep not, except they have done mischief; and their sleep is taken away, unless they cause [some] to fall. 4:17 for they eat the bread of wickedness, and drink the wine of violence. 4:18 but the path of the just [is] as the shining light, that shineth more and more unt

rt from thine eyes; keep them in the midst of thine heart. 4:22 for they [are] life unto those that find them, and health to all their flesh. 4:23 keep thy heart with all diligence; for out of it [are] the issues of life. 4:24 put away from thee a froward mouth, and perverse lips put far from thee. 4:25 let thine eyes look right on, and let thine eyelids look straight before thee. 4:26 ponder the path of thy feet, and let all thy ways be established. 4:27 turn not to the right hand nor to the left: remove thy foot from evil. 5:1 my son, attend unto my wisdom [and] bow thine ear to my understanding: 5:2 that thou mayest regard discretion, and [that] thy lips may keep knowledge. 5:3 for the lips of a strange woman drop [as] an honeycomb, and her mouth [is] smoother than oil: 5:4 but her end

TRUE HISTORY OF WITCHCRAFT

nent of deity to some occultists "pan" or "the horned god" or "set" or even "satan" are symbols of unconscious, repressed sexuality. to the occultist, there is no devil, no "god of evil" there is, ultimately, only the ain sof aur of the cabbalah; the limitless light of which we are but a frozen spark. evil, in this system, is the mere absence of light. all else is illusion. the goal of the occult path of initiation is balance. in freemasonry and high magick, the symbols of the white pillar and black pillar represent this balance between conscious and unconscious forces. in gardnarian wicca, the goddess and horned god- and the priestess and priest, represent that balance. there is nothing, nothing of pacts with the "devil" or the worship of evil in any of this; that belongs to misguided exc

ated 28th august, 1986, ms. valiente tells of a meeting with yorke..in london many years ago and mentioned gerald's o.t.o. charter to him, whereon he told me `well, you know, gerald gardner paid old crowley about($1500) or so for that' this may or may not be correct" money or friendship may explain the charter. still, one wonders. i have a thelemic acquaintance who, having advanced well along the path of kenneth grant's version of the oto, went back to square one with the unquestionably authentic grady mcmurtry oto. a true history of witchcraft get any book for free on: www.abika.com 18 over a period of years of substantial effort, he made his way to the ivo `plus' status implied by gardner's "prince of jerusalem" designation in the charter, and has since gone beyond. i am, myself, a vo me

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

t to ashes in a large fire made for that purpose. the ashes were collected with great reverence, and preserved, to be administered to members of the society who were dying, just as good christians received the viaticum. it is added that there was such a virtue in these ashes, that an individual who had once tasted them would hardly ever after be able to turn his mind from that heresy and take the path of truth.1 1 congregabantur siquidem certis noctibus in domo denominata, singuli lucernas tenentes in manibus, et, ad instar letani, d monum nomina declamabant, donec subito d monum in similitudine cuiuslibet bestiol inter eos viderent descendere. qui, statim ut visibilis illa videbatur visio, omnibus extinctis luminaribus, quamprimum quisque poterat, mulierum qu ad manum sibi veniebat ad abu

TYSON DONALD NEW MILLENNIUM MAGIC

of the left hand, or into the ritual instrument held in the left hand, while turning in a counterclockwise direction. generally speaking, the right side of the body is for projecting, the left side for absorbing. clockwise motion focuses and precipitates; counterclockwise motion disperses-at least in the northern hemisphere. this is because the right side and right-hand motion follow the apparent path of the sun and other lights, whereas the left side and left-hand motion seek the darkness. in southern latitudes, where the sun rises on the right hand and sinks on the left, it would be symbolically accurate to inscribe the circle in a counterclockwise direction, and to absorb it clockwise. at the equator, where the sun is six months in the northern sky and the other six months in the southe

sym- bolized in nature by the perfect circle of the sky. the first conscious act is to send out a ray of awareness, creating polarity and dividing that perfection into two. sim- ilarly, the limitless horizon is divided by the arc of the sun into the north and south hemispheres. the polarity created by the first ray seeks its balance. so it happens that a balancing arc is mentally cast across the path of the sun, further dividing the world into hemispheres of east and west. this is how the four points of the compass originally came into being. mankind could not conceive of the division into east and west until it had perceived the polarity of north and south. the cross is much older than christianity, indeed as old as time, for it is a uni- versal symbol that conveys an unchanging meaning

tionally this is not the case. it has been the custom in magic to assign six of the planets to the outer points of the hexagram and one to the emerging center point. therefore, the hexagram to which the planets are assigned is on the verge of becoming the heptagram. under the symbol of the cross was described the process by which the perfect circle of the heavens was divided into two parts by the path of the sun and then, to restore a balance, subdivided into four parts by the prime meridian. these divi- sions can be graphically presented by means of a simple grid like the one children use to play tick-tack-toe. this grid has an ancient lineage in magic. it forms the structural basis for the method of the practical kabbalah known as aiq beket: qr;;ie' q: quarter half quarter the whole is t

l of universal spirit, or light. around it is a larger triangle whose three points hold the sun, moon and earth. congruent with the triangles of sun and earth are triangles that hold venus and mars. congruent with the moon and earth are jupiter and saturn. congruent with sun and moon are the lunar nodes, called the head and tail of the dragon. the lunar nodes are formed by the intersection of the path of the sun with the path of the moon, and thus are composed of the symbols for these two bodies. the traditional symbols for the nodes (q and u) have been cut in half to better dis- play their composition. mercury is located between the nodes of the moon. above mercury is the vari- ant that shares the same base, the cross of the earth. notice that this earth-based mercury-variant is opposite

represented by kether-variously called the crown, the white head, and the smooth point. the zigzag arrow is the course followed by the descending light to manifestation on the outermost circle of being, which is repre- sented by malkuth. it is called the lightning stroke. the curving line represents the reascent of the light from the material world to the innermost point of god. it is called the path of the serpent. the overall structure of the tree is based on the body of adam kadmon, heav- enly or cosmic man who is the macrocosm. the left side of the tree is the left side of this all-encompassing being, the right side of the tree is his right side, and the central pillar of the tree his spinal column. on an even more fundamental level, the tree is composed of the ten funda- mental names

TYSON DONALD SOUL FLIGHT

as "rising on the planes" regardie quoted from a document written by mathers, in which the tarot trump temperance is mentioned "by concentration and contemplation of the divine, you formulate a tree of life passing from you to the spiritual realms above and beyond yourself. picture to yourself that you stand in malkuth, then by the use of the divine names and aspiration, you strive upwards by the path of tau towards yesod, neglecting the crossing rays which attract you as you pass up. look upwards to the divine light shining downward from kether upon you. from yesod, leads upward the path of samekh, temperance; the arrow, cleaving upwards, leads the way to tiphareth, the great central sun."146 the path of the trump temperance, which connects yesod with tiphareth on the central column of th

upward on the tree by following the vertical paths. this was known in the golden dawn as rising on the planes.202m athers wrote "by concentration and contemplation of the divine, you formulate a tree of life passing from you to the spiritual realms above and beyond yourself. picture to yourself that you stand in makuth, then by the use of the divine names and aspiration, you strive upwards by the path of tau towards yesod, neglecting the crossing rays which attract you as you pass up. look upward to the divine light shining downward from kether upon you. from yesod, leads upward the path of sarnekh, temperance; the arrow, cleaving upwards, leads the way to tiphareth, the great central sun."203 this brief direction by mathers requires some amplification if it is to be understood by those un

od, the thirty-second path that is associated with the hebrew letter tau and the tarot trump the world. standing in yesod, the traveler than hurls his awareness upward along the twenty-fifth path, which leads vertically between yesod and tiphareth on the central pillar of the tree, and is associated with the letter samekh and the trump temperance. this was known by those in the golden dawn as the path of the arrow, because they imagined the diagonal and horizontal paths around it as forming a great bow. temperance is linked in the golden dawn system with the astrological sign sagittarius, the archer, which gave rise to the conception of the twenty-fifth path as a great arrow. 202. knight, vol. 2,277. 203. regardie, 464. the astrological sun was placed in the central sephirah, tiphareth (be

ct of this form of rising on the planes. dion fortune wrote "the western magical operation of rising on the planes takes place up the central pillar of the tree; that is to say, the symbolism employed to induce this extension of consciousness does not take the sephiroth in their numerical order, commencing with malkuth, but goes from malkuth to yesod, and yesod to tiphareth, by what is called the path of the only the four central sephiroth on the tree are balanced in their nature. the sephiroth on the other pillars of the tree are polarized, and each can only be understood in relationship with their polar opposites on the other side of the tree. they form three pairs: chokmah- binah, chesed-geburah, and netzach-hod. since the purpose of rising on the planes in the golden dawn sense of the

ropriate because kether is so exalted in its nature that it is sometimes said not to be a part of the tree at all, but to exist above the tree, which is said to have chokmah for its first real sephirah. kether corresponds with the primum mobile, which does not have an astrological symbol or glyph. the symbol of chokmah is the zodiac, so when exploring the very highest of the connecting paths, the path of the fool that leads up from chokrnah to kether, you would visualize the zodiac in the floor of the astral temple of chokrnah. the tarot image of the fool would appear on the curtain masking the second door. at the end of the eleventh path, you would see the temple of kether only as a blinding and indistinct brightness, like the reflection of sunlight in a mirror. the thirty-two paths the f

TYSON DONALD THE MAGICAL WORKBOOK

is a strong rationale for this practice. since occult energy is projected from the right side of the body, and absorbed through the left, a more natural posture results when the great circle is projected through the right hand while walking around it counterclockwise, and absorbed through the left hand while walking clockwise. i have given my own manner of projecting the circle, which follows the path of the sun. the posture of holding the left hand over the heart-center while projecting the circle with the right hand is not universally used, but i find it highly effective to initiate the circle with an expanding spiral that begins at the heart-center and flows through my body. to me, it feels awkward and unnatural to simply allow the left hand to dangle at the side while projecting the ci

TYSON DONALD THE POWER OF THE WORD

e that which is below: to accomplish the miracle of the one thing" in the same way that the molecular pattern of a crystal is revealed by its gross shape, so is the mental pattern of the creating mind of the universe exhibited in the structure of the genetic coding of life. 22 tetragrammaton on this three-dimensional staff of hermes, no point on either helix is closer to the ideal axis, which the path of each helix defines, than any of the limitless number of other points, and at no point do the two balanced helixes touch. like the side rails of the dna-ladder, they remain always at the same separation. any single point on either helix is identical, considered by itself, to any other point. differentiation occurs through the relationship of one point to another, considered from a specific

UNCLE SETNAKT SEZ PRACTICE DIVINITY IN YOUR OWN LIFE

ur true self- it will work again. uncle setnakt hopes you have a pleasant diluncle setnakt sez- practice divinity in your own life don webb uncle setnakt would like you to consider how you are already practicing divinity in your own life. the right hand path says your life is ruled by a mechanical law, called karma or the will of god. we feel that your life is ruled by a mechanical law called the path of least resistance and that law can be overcome by conscious beings. this work helps you detect how you have already overcome this law and how much there still is to discover and integrate into your mind. 1. analyze an intentional change you've made. take something you did with awareness and desire (as opposed to some adaptation that circumstances forced you to make. say for example a decisi

UNLEASHING THE BEAST

publications, 1992. he claimed to have achieved the highest yogic state of samadhi while meditating in ceylon in 1901. see his writings of truth, republished in "the temple of solomon the king" equinox i, 4 (london, 1910: 166-7. lxxivcrowley, quoted in regardie, the eye in the triangle,.63 -184- lxxvi de arte magicka, chapter xvi. lxxviion sexual ritual and transgression in tantra, see urban the path of power: impurity, kingship and sacrifice in assamese tantra, the journal of the american academy of religion 69, no.4 (2001: 597-637. on crowley s possible tantric influences, see urban, the omnipotent oom" sutin, do what thou wilt, 92, 127, 141, 188. as symonds suggests "his greatest merit was to make the bridge between tantrism and the western esoteric tradition and thus bring together we

VOX SABBATUM

light, wisdom and higher articulation of being through developing and understanding self-consciousness. in the instance of witchcraft, it is specifically a magickal art of transformation by not only selfdirected means, but also influences via nature and earthen inspired streams of imagination. a luciferian does not embrace alone either light or darkness, the luciferian focuses upon the antinomian path of cain, the solitary and selfmotivated magician1 who by the left hand path2 seek to continually develop the self in a model of lucifer3 who fell from light of selflessness to taste the pleasures and knowledge of darkness, who in turn learned the wisdom of the crooked dragon4 by the predilection of being on the left hand path, the mind is considered luciferian in perception a state of being i

rom a child grows up believing in some form of christian dogmatic ideals, worship or punishment, the god above 1 sometimes referred to as black magickian. the term black represents wisdom, not ill inspired intent. please refer to the arabic root fhm, meaning black or wisdom. this is the basis of the sabbatic goat as the torch bearer, which signifies knowledge and intelligence. 2 the antinomianian path of self-deification, isolating the psyche from the natural order of self- dissolution. 3 from oz, or azazel the fire djinn and first born of light. 4 leviathan, see the grimoire abramelin. 5 called iblis or is the same as shaitan in islamic sufism. vox sabbatum the witches sabbat 3 and hell below. he in his late teens or early twenties rebels from the norm of christianity and adopts a so-call

belief structures it can free the psyche but the shock of this liberation is sometimes too much to bear. sorcery can destroy as it is rather simple to abuse, and invoke the demons of your extreme desires to devour you. the left hand path is not an easy one. let us first observe the nature of the left hand path. specifically, it is the antinomianian (non-union or isolation from the natural order) path of self- deification (self-godhood. by this definition, the individual views his or her self alone and able to rely only on his or her developing psyche for the creations of comfort, challenges and the responsibility of invoking positive change. moderation is also a certain factor of success. it is easy to abuse the gifts of the devil when he presents them; it is even easier to create situati

omfort, challenges and the responsibility of invoking positive change. moderation is also a certain factor of success. it is easy to abuse the gifts of the devil when he presents them; it is even easier to create situations for you eventual self-destruction by actions you take now. be thoughtful before your actions. it is essential that the practitioner of the left hand path is able to master the path of inner black magick or what can be called high sorcery or magick before one undertakes lower forms. the true self must be sought, the desire and will within the self the imagination in controlled study and introspection. the congressus cum daemone will reveal your true nature, both often a beast and an angel. some view this as an exterior spirit, but rather more correctly it is an interior

cribed antinomian events which indicate isolate consciousness and intelligence, a sense of the forbidden 2) by inventing such aspects of the sabbat and the devil, they fleshed out a powerful and adverse initiatory model of luciferian self-deification. we have in fact become their demons by expanding from this practice. the same may be said in current times, those who walk secrecy in the religious path of self-destruction (i.e. christianity or the right hand path) laugh at those who point their fingers and invent our evils, have also a duty of fighting or toying with the religious nazis of christianity. we openly support same sex marriages7, the slow and careful destruction of the church and the principles of responsibility for the responsible 8 to the masses. modern times have different me

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

nd) thee. i have overthrown the poison which is in all the limbs of this cat. o thou cat, thy head is the head of ra, the lord of the two lands, the smiter of the rebellious peoples. thy[fn#201] fear is in all lands, o lord of the living, lord of eternity. o thou cat, thy two eyes are the eye of the lord of the khut uraeus, who illumineth the two lands with his eye, and illumineth the face on the path of darkness. o thou cat, thy nose is the nose of thoth, the twice great, lord of khemenu (hermopolis, the chief of the two lands of ra, who putteth breath into the nostrils of every person. o thou cat, thine ears are the ears of nebertcher, who hearkeneth unto the voice of all persons when they appeal to him, and weigheth words (i.e, judgeth) in all the earth. o thou cat, thy mouth is the mou

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

tical. we do not theorize here. this work is one hundred percent practical. many students long for their christification but they do not know where to start, because they do not know the clue, the secret. here we give to the student, the clue, the secret, the key. here you have it, thirsty lovers of the truth. now practice, you are not alone. we love you profoundly, thus when you are treading the path of the razor s edge, you will be internally assisted by us, the brethren of the temple. in this course we deliver the clue of resurrection. we have ripped the veil of the sanctuary. here you have all the secrets; here are all the clues of christification. here is written the doctrine that the adorable taught in secret to his humble disciples. the adorable will remain with us until the end of

pentagram and consecrate it, we can also consecrate ourselves with the same rites and perfumes that we use to consecrate our metallic pentagram. this is because the human being is a star of five points. those who feel that they are polluted with larvae, or in misery, must smudge themselves with the five perfumes in order to become clean. this must be performed in conjunction with treading on the path of perfect chastity. in the lumisials, this custom of cleansing the brothers and sisters that are full of larvae should be established. thus, they will receive the benefit in their souls and in their bodies. el n mero cinco es grandioso, es sublime. recordad que el hombre es tambi n una estrella de cinco puntas. esa estrella debe limpiarse constantemente con los cinco perfumes. si podemos ela

kabal sticos. al despertar de su sue o normal es necesario practicar un ejercicio retrospectivo para recordar que vimos y o mos durante el sue o. 76 initiation flee from those who sell initiations. remember, good devotee, that the initiation is your own life. if you want the initiation, write it upon a golden rod16 (whosoever understands this let him understand it for there is wisdom within. the path of liberation is represented by the life, passion, death, resurrection and ascension of our adorable savior. remember the ego does not receive initiations. thus, you must not boast of being an initiate; do not say, i have these initiations or i have these powers because this is arrogance and vanity. only the intimus receives initiations. you, wretched man, are nothing but the sinning shadow o

duceus of mercury represents the sexual organs. every alchemist needs to work with the caduceus of mercury. this work is performed by means of the transmutation. the five pointed star shines when we steal the fire from the devil. we need to develop the kundalini and to dissolve the i, only in this way can we attain liberation. the work with the demon the initiates of the fourth path, which is the path of the astute man, choose to work with the devil on the process of the dissolution of their i. the tenebrous ones violently attack anyone who works in the dissolution of their i; this is why even though they are not demons they are, however, usually surrounded by demons. when non-initiated clairvoyants see a man like this, they mistakenly misjudge him and end up calumniating him as a demon. t

an, choose to work with the devil on the process of the dissolution of their i. the tenebrous ones violently attack anyone who works in the dissolution of their i; this is why even though they are not demons they are, however, usually surrounded by demons. when non-initiated clairvoyants see a man like this, they mistakenly misjudge him and end up calumniating him as a demon. the initiates of the path of the astute man become enigmatic. arcano xv vamos ahora a estudiar el arcano quince del tarot. vamos a estudiar el macho cabr o de m ndez, tiph n bafometo, el diablo "el alkimista debe robarle el fuego al diablo. cuando trabajamos con el arcano a.z.f, le robamos el fuego al diablo as nos convertimos en dioses. en la frente del macho cabr o, resplandece el pentagrama esot rico. el caduceo de

WESTERN MANDALAS OF TRANSFORMATION SR AL

n light and is reflected in the obscurity which it projects itself (1972, p. 72) the mystery of 666, however, is that the very forces which bind us, when properly understood, also act as a source of liberation. the theosophical extension of number six is 1+2+3. this points to an interesting relationship between tiphareth and the supernal triangle. we know that chokmah lies at the lower end of the path of aleph (value 111, one of the magic numbers of the sun. binah lies at the end of the path of the second letter, beth. because tiphareth lies at the end of the third letter, gimel, case points out that this sephira was brought into manifestation before chesed or geburah, the fourth and fifth sephiroth (see tree diagram on page 2. the symbol of tiphareth, the hexagram, is also called the star

WICCA EIGHT SABBATS OF WITCHCRAFT

ous that this is the only time when goronwy can be overcome. light can overcome darkness only at the equinox- this time the vernal equinox (curiously, even the christian tradition retains this association, albeit in a distorted form, by celebrating jesus' death near the time of the vernal equinox) the welsh myth concludes with gwydion pursuing the faithless blodeuwedd through the night sky, and a path of white flowers springs up in the wake of her passing, which we today know as the milky way. when gwydion catches her, he transforms her into an owl, a fitting symbol of autumn, just as her earlier association with flowers (she was made from them) equates her with spring. thus, while llew and goronwy represent summer and winter, blodeuwedd herself represents both spring and fall, as patron g

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

fterwards symbolized by him as sophia (heavenly wisdom, fellow student and inspirer of john georg gichtel who died about 1700. the occultists of today cannot need to be reminded of the great hermetists and theosophists of recent times: of d. anna kingsford, who was indeed illuminated by the sun of light; of madame blavatsky, leader of the t.s. no occult student, however wide apart his own favored path of wisdom, could fail to recognize in her a master mind in a woman's frame. i cannot fail to express the lament which followed the passing of d. william robert woodman, for many years known as the supreme magus of the society ros. in anglia which is exoteric in its outer grades but whose concerns are regulated by an inner circle of adepti who still hold the secrets of the r. c. and its masoni

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

in this passage, but it is obvious that what schelling is describing is the activity of the divine in the primordial times (urzeiten) of eternity, the stirring of the will in its purest freedom to manifest itself in nature and thus become actual. this self-manifestation is precisely what schelling intends in the text just cited, in which he explicitly applies suffering to god s revelation.279 the path of schelling s thought culminates in the paradox of self-negation that marks the first beginning (erste anfang, the beginning that has no beginning and hence no end, the ground that never begins and thus never ceases being the beginning.280 placing the negating force that is its own precisely in negation 281 at the beginning leads to a deconstruction or, in schelling s own terms, a sublimatio

ircular linearity,28 a mythopoeic conception that prevails in the scriptural texts produced by priests and scribes as well as in the pericopae of the rabbis that over time inspired the minds and hearts of jewish poets, philosophers, exegetes, and mystical visionaries. the widely proclaimed epistemological insight that human thinking is circular is perceived as a weakness by those who conceive the path of thinking as a journey commencing at a point of departure and terminating at a point of arrival.29 yet, the yearning to get somewhere notwithstanding, the human mind, it seems, moves in a manner more like a spiral, winding this way and that way, a kind of circularity that resonates with the envisioning of reading as a mutual round dance, the reader encircling the time of the text encircling

d in the dictum of parmenides to gar auto noein estin te kai einai, for the same thing can be thought as can be, 17 and epitomized centuries later in the principle of spinoza: ordo et connexio idearum idem est, ac ordo et connexio rerum, order and connection of ideas is the same as order and connection of things. 18 needless to say, the assonance between ordo idearum and ordo rerum on heidegger s path of poetic thinking is quite distinct from the parallel juxtaposition on the path of spinoza s metaphysical monism indeed, one could credibly discount the need on the part of heidegger to posit two orders rooted in the idealist/materialist distinction still reverberating in spinoza s cosmological axiom but the fact of their being analogous nonetheless remains constant. how, then, can we formul

and the negative force of withholding. i noted the probable influence of kabbalistic theosophy on schelling through the german theosophy of a figure like b hme, and i also suggested heidegger s indebtedness to the latter. the second rationale for turning to heidegger to explicate medieval kabbalistic symbolism is the significant conceptual a nities between the two ways of thinking.28 indeed, the path of heidegger s later thought turns in a paradoxical manner predicated, as it is, on a poetological heeding of the unspoken in what is spoken particularly appropriate for the study of kabbalah.29 the charge of anachronism is dismissible, in my judgment, as the philological insistence that a text be studied in a historical context construed in an exclusively synchronic fashion, though surely va

heschel, pp. 44 56; kaplan, holiness, pp. 23 24; merkle, genesis, pp. 193 and 198; and the brief discussion in ch. 1 n. 361. a similar orientation is attested in n her, view of time, pp. 149 167. finally, it is of interest to recall the conclusion reached by kristeva, time and sense, p. 159, that according to proust jewishness, as opposed to judaism, is an inspiration for art insofar as it is the path of pure time embodied. here, too, an innate connection is made between jewish experience and temporality. 4. judah loew of prague, tif eret yisra el, ch. 26, p. 390. see idem, derashot maharal mi-pra ag, p. 79: just as [the torah] was given in the desert, which is the place that is most appropriate and prepared for it. so [the torah] was given in the moment and time worthy and ready for it. t

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

e faster. also try not to learn both at the same time this could lead to frustration unless you have a photographic memory. the following two rituals should be worked continually. casting the shadow of cain phosphorus solitary circle casting by michael ford (frater akhtya seker arimanius) this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand luciferian circle (page 6 of shades of algol) as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith "i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force o

of life, magicial ability and growth, ect. the true will is not a mere mystic truth, but a reality of the luciferian will. the ritual of the invocation of the holy guardian angel should be performed with ecstasy and excitement, as crowley wrote "enflame thyself in invocation. allow the sight of this exteriorized shadow demon and solar angel to unite within yourself, thus embarking clearly on the path of cain -note by fra. akhtya commentary to the rite of azal'ucel by michael ford with regard to 'an invocation to the holy guardian angel, the spirit of the adversary who resides in darkness and light, azal'ucel, the system employed is one of summoning up the angelic and daemonic spirit within the self- the "true will" by means of a mask of luciferian witchcraft. the very methods themselves a

ion. south- the devil-djinn mentioned is shaitan or azazel, the fallen seraph whom is made entirely of flame. it is this original legend which brought forth the separation of the god-divinity or natural order to an adversarial or antinomianian process of anti-order. the mentioning of "blackened light" is the light of azazel, or shaitan embodied on earth through cain, the initiator of the sethanic path of witchcraft. east- lucifer as azazel in the earthbound form, the mentioning of twelve wings in reference to the serpent angel. lucifer is the freedom of will from which the individual may seek to strengthen and illuminate the self in ones own discovered light, or black flame. north- the cold north is the direction of not only cain as the lord of horsemen, but also of set-heh the adversary

a phallic symbol or stone god may be near the mask as well, symbolizing the solar creative force of the beast 666- 9 one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path

ed from the shadow into the embrace of azrail, the angel of death and emerged as a god or goddess. lucifer is both light and darkness, the very essence of our selves in awakened perception. the symbol is made of an averse pentagram which signifies divinity brought down to humanity. this is the gift of seth and lilith, who bring knowledge (gnosis) in different forms. he or she who would begin this path of luciferian transcendence must visualize this symbol, expand upon the essence of what it means to them and how it may be a point of direction in their own lesser and greater black magick. the sabbatic path flourishes upon the direction chosen within the lunar (lilith hecate) or solar (lucifer saturnus samael) paths of self-deification. mastery over ones environment through lesser black magi

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

s" mathers says "and as aforesaid the central points of these 4 great crosses [of each elemental tablet p.z] do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then the linea spiritus sancti [on which the three holy names are borne on each tablet p.z1 coincides with the zodiacal belt wherein is the path of the sun who is the administrant of the spirit of life, and the lord of the fire of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle" and he also says "ft is demonstrated in the book called "t [the tarot manuscripts p.z] that when the 10 sephiroth in their grouping which is called the tree of life are projected in a

. the golden dawn concept, as i have envisioned it, used the pyramid system superimposed by egyptian god-forms. i believe this puts a lot more meat on the bare bones of the dee papers. the biblical association of the first seven days of creation unravels some of the mysteries of the functions of the king and prince. for those who want to do more research into this field, i recommend a book called path of the kabbalah by david sheinkin, edited by edward hoffman. sheinkin was a friend and student of rabbi kaplan, whose kabbalistic study ranks him with the very best in his field. the sigils of the "sons of the sons of light" also appear with certain planetary correspondences in agrippa's work. finding the origin of some of these names and sigils is yet another area of research that could be d

s appeared before 162 me riderless. i got on its back and flew up to a high mountain top with a white candle on it. the horse then flew down to a courtyard, where i was met by a jester in a tunic subdivided into four parts, each section being the four elemental colors. grade recognition signals were then given and returned. he then proceeded to show me the sign i assume was that of the letter and path of b' it resembled that of the theoricus sign without the palms supporting an invisible weight; the palms were facing each other. i repeated it and was then shown into a royal hall, where a banquet was in progress. i met the king, called axciles, and his wife (dressed in blue) called paranada. the king said that they governed b' between them. he, the king, had on red mail and red whiskers and

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

doest away with sin; destroy thou the faults that are within me, that with a dean heart i may approach when thou dost say 'come therefore hither" a pause. ch.ad. tuns to postulant who has been led slowly forward during the foregoing until he now stands dose to the vault door. ch.ad. already frater. a triple obligation rests upon thy soul: in malkuth were thy feet bound that they might keep in the path of judgement and equity; on the path of the arrow thy loins were girt with the bonds of purity and self-restraint; in tiphareth was thy heart bound by the three-fold cord of love, service and sacrifice "keep, therefore, the commandments of the lord; bind them about thy neck; when thou guest they shall lead thee; when thou sleepest they shall keep thee; when thou wakest they shall talk with th

nding postulant to bend his face and look steadily at the refledion. ch.ad "behold then, my prater, thyself submerged, even as of old the postulant was held beneath the waters of baptism until he entered the gates of death, emerging then, and then only, purified from the stains of earth. thus must thou also purify thyself, body and soul, in darkness and in silence before thou canst pass along the path of purgatorial fire (of which the southern pillar is the emblem, to that resurrection which we in patience hope for. no man liveth to himself and no man dieth to himself; rather each gathereth in the life of his fellows, even as a mirror gathereth images of all around it. the still mirror reflects truly, and the living mirror perfects the unequal image. no troubled image finds therein its res

around it. the still mirror reflects truly, and the living mirror perfects the unequal image. no troubled image finds therein its rest; for it restores that which was broken and that which it sends forth again is peace. but to send forth peace, first we must overcome, and herein lieth the mystery of the double letters, as thou were told that one letter and one planet denote opposites. for in the path of mars indeed is found war and destruction, but in the palace of mars, which is geburah, thou mayest find peace" 3rd ad. replaces bowl and indicates tarot key of hanged man. 2nd ad 'herein my frater, you may perceive somewhat of the same symbolism under another and deeper signification than this, since the hanged man (under which title you may remember that our lord was 'hanged upon a tree)

e word of power 'peace; be still' in the act of creation, it may be said that the supreme sacrificed himself by imposing certain limits; thereby he was thenceforward bound in manifestation, even as the word conformed to the limitations of humanity in his incarnation. therefore, must we also offer ourselves as a living sacrifice; holy, acceptable unto god, which is our reasonable service. the 22nd path of mem is called the faithful intelligence, and it is so called because by it, spiritual virtues are increased and all dwellers upon earth are nearly under its shadow" 2nd ad. returns to his set and ch.ad. comes forward and points to the key of justice. ch.ad "the path of lamed you have already learned is attributed to the tarot key of justice.,it leads from the beauty of tiphareth to the sev

ver star within the vault mantra "earthborn and bound etc (one of the officers enters (kg of s) he opens the door but does not withdraw the curtain. he points to the brown cloak, sandals, and staff which lie on the floor and says) kg "the ascent of the mt. of initiation must be toilsome; each of us must pass through the dark gate of death before we can attain the summit; each must tread the fiery path of purgatory, tracing again therein the rescuing symbol of the cross marked therein in lines of flame, guarded by the lion of fortitude "and to do this, the initiate must also be the hermit, the dweller in the desert, the pilgrim clothed indeed in brown habit of earth, yet supported by the fire staff of steadfast will and aspiration, seeking the light of inspiration which in due season he wil

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