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BOOK OF BARUCH

and they that hoarded up silver and gold, wherein men trust, and made no end of their getting? 18 for they that wrought in silver, and were so careful, and whose works are unsearchable, 19 they are vanished and gone down to the grave, and others are come up in their steads. 20 young men have seen light, and dwelt upon the earth: but the way of knowledge have they not known, 21 nor understood the paths thereof, nor laid hold of it: their children were far off from that way. 22 it hath not been heard of in chanaan, neither hath it been seen in theman. 23 the agarenes that seek wisdom upon earth, the merchants of meran and of theman, the authors of fables, and searchers out of understanding; none of these have known the way of wisdom, or remember her paths. 24 o israel, how great is the hous

aptivity of my sons and daughters, which the everlasting brought upon them. 11 with joy did i nourish them; but sent them away with weeping and mourning. 12 let no man rejoice over me, a widow, and forsaken of many, who for the sins of my children am left desolate; because they departed from the law of god. 13 they knew not his statutes, nor walked in the ways of his commandments, nor trod in the paths of discipline in his righteousness. 14 let them that dwell about sion come, and remember ye the captivity of my sons and daughters, which the everlasting hath brought upon them. 15 for he hath brought a nation upon them from far, a shameless nation, and of a strange language, who neither reverenced old man, nor pitied child. 16 these have carried away the dear beloved children of the widow

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the initiating process that helps keeps out negative energies. it is a combination of the infused energies of the banner along with the expanded energies of the hierophant that help accomplish this process, this purification that takes place in the hall of the neophyte. the banner of the west will be explained in greater detail in the zelator grade. however, the white triangle refers to the three paths connecting malkuth with the other sephiroth. the red cross refers to hidden knowledge of the divine nature. this can be discovered through the aid of the three paths that come out of malkuth. in other words, as we progress ourselves higher on the qabalistic tree of life, the true divine nature may be understood and obtained. the cross and triangle together represent the forces of both light

es of different mythologies that could be adapted to ceremonial magic. for example, the merciful father (chesed) has parallels in other pantheons, namely odin (scandinavia) zeus (greece) jupiter (rome) and ra (egypt) this system of comparison became known as mythological correspondences. it has become common in the occult tradition to link the ten sephiroth of the tree of life with the twenty-two paths between the sephiroth that also correspond to the major arcana of the tarot. definitions qbl: hebrew word meaning "from mouth to ear" thereby signifying a secret oral tradition. it is the meaning of qabalah. ain soph aur: hebrew expression meaning "the limitless light. sephiroth: the ten spheres or emanations on the qabalistic tree of life, a symbol which depicts the divine energy of creatio

fe 1. name the sephiroth following the path of the flaming sword. 2. queen scale color for victory: 3. queen scale color for strength: 4. queen scale color for foundation: 5. queen scale color for mercy: 120 6. queen scale color for tiphareth: 7. queen scale color for understanding: 8. queen scale color for malkuth: 9. queen scale color for splendor: 10. queen scale color for wisdom: 11. how many paths connect the ten sephiroth? 12. translation of tiphareth: 13. translation of malkuth: miscellaneous general questions 1. what is the tetragrammaton? 2. what is the pentagrammaton? 3. what is a notarikon? 4. lay out the circle spread divination and name all the positions. 5. describe the symbology of the neophyte grip, step, and grand word. 6. submit a sample of your written hebrew letters. 7

0 0 INITIATION CEREMONY

. heg: child of earth, twice consecrated, thou mayest approach the gate of the west they move to the west facing throne and halt. hiereus: rises, takes banner in left hand, menaces candidate with sword. heg: hegemon slips up the candidate's hoodwink. hiereus: thou canst not pass by me saith the guardian of the west unless thou canst tell me my name. heg: darkness is thy name, the great one of the paths of the shades. hiereus (slowly sinking point of sword) child of earth, fear is failure. therefore be without fear, for in the heart of the coward virtue abideth not thou hast known me, so pass thou on. heg: slips hoodwink down again. the procession moves to the north and halt. kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the east. stol (signing a cros

1 10 INITIATION CEREMONY

f adonai ha-aretz, i declare this temple duly opened in the grade of zelator. hiero (knocks 4, 3, 3) heg (knocks 4, 3, 3) hiereus (knocks 4, 3, 3) advancement- first part (hierophant sits east of altar, hiereus sits north, and hegemon sits south, stolistes sits north west, kerux sits west and dadouchos sits south west) hiero: fraters and sorors, our frater (sorer) having made such progress in the paths of occult science as has enabled him (her) to pass an examination in the required knowledge, is now eligible for advancement to this grade, and i have duly received a dispensation from the greatly honoured chiefs of the second order to admit him (her) in due form. honoured hegemon, superintend the preparation of the neophyte and give the customary alarm. heg: salutes with the zelator sign, a

ets of the neophyte grade were communicated to you. prepare to enter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground made tetragrammaton elohim to grow every tree that is pleasant to the sight and good for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good and of evil. this is the tree that has two paths, and it is the tenth sephira malkuth, and it has about it seven columns, and the four splendors whirl around it as in the vision of the mercabah of ezekiel; and from gedulah it derives an influx of mercy, and from geburah an influx of severity and the tree of the knowledge of good and of evil shall it be until it is united with the supernals in daath. but the good which is under it is called

t, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number 1 within a circle and 10 within a square, one on each side of the triangle. hiero: invests neophyte with the sash, and points out the three portals, saying: hiero: the three portals facing you in the east, are the gates of the paths leading to the three further grades, which with the zelator and the neophyte forms the first and lowest order of our fraternity. furthermore, they represent the paths which connect the tenth sephirah malkuth with the other sephiroth. the letters tau, qoph and shin make the word quesheth a bow, the reflection of the rainbow of promise stretched over our earth, and which is about the throne of

th the other sephiroth. the letters tau, qoph and shin make the word quesheth a bow, the reflection of the rainbow of promise stretched over our earth, and which is about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner of the west. the triangle refers to the three paths and the cross to the hidden knowledge. the cross and the triangle together represent life and light. hiero: points out the tablet of the north, saying: hiero: thi

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

norway, fornm. sog. 4, 12. 843; thorsmork (wood, a holy one, nialss. cap. 149. 150^ thors ncs (nose, cape, sreni. 155^ and eyrb. saga cap. 4 (see suppl. thors bra (thors brii, bridge) in schonen, like the norwegian thor's-way, leads us to that prevalent belief in devil's bridges and other buildings, which is the popular way of accounting for peculiarly shaped rocks, precipices and steep mountain paths: only god or the devil could have burst them so. as a man's name, donar in its simple form is rarely found; one noble family on the ehine was named bonner von lorheim, siebmach. 5, 144. its derivatives and compounds are not common in any high germ, dialect; a carolingian doc. in the cod. lauresh. no. 464 has donarad, which i take to be the on. thorffr; and the trad. fuld. 2, 23 aluhonar, whi

brcdehlick this very expression re-appears in a poem of the twelfth century, though not in reference to a dwelling-place, but to a host of snow-white steeds and heroes advancing over the battlefield: do brahte pietheriches vane zvencik dusint lossam in hreither uiclcin uber lant, eoth. 2635. in wh. 381, 16' daz bluot liber die uiclce floz, si \vurdn almeistic rotgevar' did the blood flow over the paths of the field, or over the shining silks? if bama-g and brond reveal to us that the worship of balder had a definite form of its own even outside of scandinavia, we may conclude from the general diffusion of all the most essential proper names entering into the main plot of the myth there, that this myth as a whole was known to all teutons. the goddess lid, as will be more fully shown in ch

times for ertag (p. 124, but the short vowel in er, and the long one in irinc, eirikr, are enough to warn us off. instead of eriksgata we also meet with riksgata, and this points decidedly to hic/r, the earthly name of the god heimdallr, who in the edda walks the green roads (groenar brautir) of earth, to beget the three races of men. in the green earthly roads are mirrored the white and shining paths of heaven^ then the problem started on p. 234, whether the on. form bigr arose out of iringr by aphoeresis and syncope, now finds a solution approaching to certainty. heimdallr dwells in himinbiorg on the quaking roost (bifrost, the rainbow, which is the bridge or path by which the gods descend from heaven to earth. the rainbow is the celestial ring, as the galaxy is the celestial road, and

3 8 INITIATION CEREMONY

is present. hiereus: fraters and sorors give the sign of practicus (done) hiereus (saluting) very honoured hierophant all present have attained the grade. hiero: honoured hegemon, to what particular element is this grade attributed? heg: to the element of water. hiero: honoured hiereus, to what planet does this grade especially refer? hiereus: to the planet mercury. hiero: honoured hegemon, what paths are attached to this grade? heg: the 31st and 30th paths of shin and resh. hiero: honoured hiereus to what does the 31st path refer? hiereus: to the reflection of the sphere of fire. hiero: honoured hegemon, to what does the 30th path allude? heg: to the reflection of the sphere of the sun. hiero: gives one knock. all rise and face east. hiero (knocks) let us adore the lord and king of water

ve me the sign, grip or token, grand word, mystic number and password of the grade of theoricus. theor: word shaddai el chai, no. 45, password mah. hiereus: give me also the mystic title and symbol which you received in that grade. theor: poraios de rejectus. ruach. hiereus: frater xyz do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 31st and 30th paths, and of the grade of practicus which you have sworn to maintain respecting those of the preceding grades? theor: i do. hiereus: then you will stretch forth your hands in the position of the saluting sign of a neophyte and say i swear by the abyss of the waters. candidate repeats heg: removes hoodwink. places in his hand the cup of water from before the tablet. hiereus: sprinkle with your han

eg: removes hoodwink. places in his hand the cup of water from before the tablet. hiereus: sprinkle with your hand a few drops of water towards the tablet of water in the west and say, let the powers of water witness my pledge. heg: replaces cup. hiereus: conduct the theoricus to the east and place him before the mystic pillars. hiero (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 turn

the necessary admission badge and to admit him (her. heg: rises, goes to door, opens it, presents theoricus with the greek cross of the 13 squares and admits him. heg: behold he hath placed his tabernacle in the sun. heg: leads theoricus to north 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 theor

his arms stretch out to gedulah and geburah, and in malkuth is eve, the completion of all, the mother of all, and above the universe she supporteth with her hands the eternal pillars of the sephiroth. as it was said to you in the 30th path. and above the shoulders of that great goddess is nature in her vastness exalted. the grade of practicus is referred to the sephira hod, and the 30th and 31st paths which are those of resh and shin are bound thereto. the sign of this grade is thus given; stand with the heels together, raise the arms till the elbows are level with the shoulders bring the hands across the chest touching the thumbs and tips of fingers thus forming a triangle apex downwards. this represents the element of water to which this grade is attributed, and the waters of creation

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

4 7 INITIATION CEREMONY

oured fraters and sorors, give the sign of philosophus (done) hiereus (saluting) very honoured hierophant, all present have attained the grade of philosophus. hiero: honoured hegemon, to what particular element is this grade attributed? heg: to the element of fire. hiero: honoured hiereus, to what planet does this grade especially refer? hiereus: to the planet venus. hiero: honoured hegemon, what paths are attached to this grade? heg: the 29th, 28th and 27th paths of qoph, tzaddi and peh. hiero: honoured hiereus, to what does the 29th path refer? hiereus: to the reflection of the sphere of pisces. hiero: honoured hegemon, to what does the 28th path allude? heg: to the reflection of the sphere of aquarius. hiero: honoured hiereus, to what does the 27th path allude? hiereus: to the reflectio

rns to place. all face east. hiero: in the name of tetragrammaton tzabaoth, i declare the temple opened in the grade of philosophus. hiero (knocks 3, 3, 1) hiereus (knocks 3, 3, 1) heg (knocks 3, 3, 1) advancement of 29th path (temple arranged for ritual of 29th path, as in diagram. the temple is darkened) hiero (knocks) honoured fraters and sorors, our frater xyz having made such progress in the paths of occult science as has enabled him to pass the examination in the requisite knowledge and further having been a member of the grade of practicus for a period of more than three months, is now eligible for advancement to the grade of philosophus, and i have duly received a dispensation from the greatly honoured chiefs of the second order to advance him in due form. honoured hegemon, superin

t: sign, general grip of 1st order. grand word elohim tzabaoth, no. 36, password eloah (done) hiero: give me also the mystic title and symbol which you received in that grade. pract: monokeros de astris mayim (done) heg: places practicus before tablet of fire. hiero: frater (xyz) do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 29th, 28th and 27th paths and of the grade of philosophus, which you have already sworn to maintain respecting those of the preceding grades? pract: i do. hiero: then you will stretch your arms above your head to their full limit and say i swear by the torrent of fire. pract: i swear by the torrent of fire (done) hiero: let the hoodwink be removed. heg: removes hoodwink. heg: places in his hand the incense from befor

and the incense from before the fire tablet. hiero: wave the incense before the tablet of fire and say let the powers of fire witness my pledge. pract: let the powers of fire witness my pledge (done) heg: replaces incense. hiero: conduct the practicus to the east and place him before the mystic pillars (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 t

y resumes these ideas. it represents the moon with four hebrew yods, like drops of dew falling, two dogs, two towers, a winding pathway leading to the horizon, and in the foreground, water, with a crayfish crawling through it towards land. the moon is in the increase on the side of gedulah, and from it proceed sixteen principal and sixteen secondary rays, which together make 32, the number of the paths of yetzirah. she is the moon at the feet of the woman of the revelation, ruling equally over cold and moist natures, and the passive elements of earth and water. the four hebrew yods refer to the four 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 bou

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 of the serpent of brass in east. hiero: this is the serpent nehushtan which moses made when the children of israel were bitten by the serpents of fire in the wilderness. it is the serpent of the paths of the tree. and he set it on a pole, that is, twined round the middle pillar of the sephiroth. and the word used in the passage in numbers 21 for fiery serpents, is the same as the name of the angels of geburah, the same spelling, the same pointing, seraphim, around the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah and severity, and the waters o

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

crescent moon at the top of the handle, others decorate theirs with their personal ruling planetary and birth sign glyphs entwined. when cleansing the area for rituals, you might like to scatter dried lavender or pot pourri and sweep it in circles widdershins, saying: out with sorrow, out with pain, joyous things alone remain. you can also sweep areas of your home such as uncarpeted floors, patio paths and yards to cleanse the home of negativity. remember to sweep out of the front door, away from the house and eventually into the gutter, or if in you live in a flat, you can collect the lavender and dust in a pan and send it down the waste disposal unit. you may also wish to cleanse the area further by sprinkling salt and pepper dissolved in water after sweeping. if you are working on carpe

ldron, fill it with sand in which to stand candles, or surround it with a circle of red candles to represent fire. wishes written on paper can be burned in the candles. water darkened with mugwort may be placed in the cauldron, especially on seasonal festivals such as hallowe'en and may eve, and white candle wax dripped on the surface to create divinatory images that offer insights into potential paths. you can cast flower petals into the cauldron water to get energies flowing. for banishing, add dead leaves and tip the cauldron water into a flowing source of water. you can also burn incense in the cauldron if this is the focus of a ritual. the cauldron is a tool of spirit or akasha, the fifth element. the chalice the chalice, or ritual cup, used for rituals is traditionally made of silver

for protection. because it is the most powerful of the elements, it must be used only with care in a pure, calm frame of mind and for a positive purpose. the elemental creature of fire is the salamander, the mythical lizard that lives within fire (the name is nowadays given to a species of amphibious newts. the salamander offers an understanding of mystical processes and visions to inspire future paths and ventures. the colour of fire is gold, orange or red and its zodiacal signs are aries, leo and sagittarius. water water represents dusk, autumn and the quarter and direction of the west. it is the realm of love, relationships, sympathy, intuition, healing and the cycle of birth, death and rebirth. water can form the focus for rituals of purification, healing, all water and sea magick, moo

large, regular, round holes in it to let in the light* place a small, orange nightlight or tiny candle inside and leave off the lid. beginning anywhere in the circle of holes, look into each hole in turn, asking a question about your future life path and saying: jack o' lantern burning bright, let me pass through time this night, seeing not a future set, but possibilities that yet i can seize as paths unfold, jack, guide me to new joys untold* shut your eyes, open them, blink and write down the first image that comes either in your mind's eye or in the circle of light* continue until you have explored each of the eight windows of the future and have eight images. you can either interpret the images as referring to the eight time points of the wheel of the year, beginning with samhain, or

ABRAMELIN2

but should such be diabolical operations by express pacts and similar sorceries, it is certain that you would soon bring them to shame. chapter xxii (this chapter is only for evil, for with the symbols herein we can cast spells, and work every kind of evil; we should not avail ourselves hereof) all these symbols are to be either buried in the ground, or placed under doors, steps, or buried under paths and other places by which people do pass, or whereon they lean; in this latter case it is sufficient merely to touch (such places) with the symbol. it must be here remarked that we can work much evil against our enemies, and if you know for a certain fact that they are attempting your life, there is no imaginable sin in availing yourself of (these symbols for protection. but should you do th

ABRAMELIN3

hing to know by certain knowledge how much such or such a thing is worth here, and how much it is worth elsewhere, that this year, wheat, barley, and other crops, will be cheap in italy, and dear in france, etc, etc; and that commerce well managed, enricheth any one. as for what concerneth the manner of treating and commanding the spirits, it is an easy thing unto whomsoever walketh by the proper paths; and it is a very difficult thing for whomsoever through ignorance submitteth himself unto them. i have heard say that there be some men who pass for being famous herein, such as a certain blind man d acali, a certain bearli, a peter d abano,6 and many others. ah! how many of them do but deceive themselves! i do not say that these men did not perform extraordinary things; but it is necessary

ADEPTUS MINOR INITIATION

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

rater/soror, stand before you, being a member of the 4=7 grade of the first order, the highest grade of the hermetic order of the golden dawn in the outer, a philosophus; one qualified to fill the important post of hiereus in a temple of the first order, one who hath passed the five examinations prescribed between the first and second orders, and hath been declared lord of the 24th, 25th and 26th paths in the portal of the adepti. i bear a written recommendation from the chiefs of my temple guaranteeing my qualifications, honor and fidelity; as also an attestation of my having passed the pentagonal examination. by virtue of these honors and dignities, i now come to demand my reception and acknowledgement as an adeptus minor of the 5=6 grade of the second order" second "o aspirant; it is wr

to me the recommendation and attestation which he beareth, and test thou his knowledge ere he be rejected for the sins of presumption and spiritual pride" third "thou knowest the arrangement of the ten sephiroth on the tree of life; now what symbolic weapon doth their natural succession form (aspirant answers unprompted) third "and what symbolic creature is traced by the natural succession of the paths (aspirant answers unprompted) second "oh aspirant, let this be a sign unto thee. for the flaming sword and the serpent of wisdom shall be the symbol which shall produce thee admission. return thou then and divest thyself of these ornaments. they are not humble enough to entitle thee to be received. very honored frater hodos chamelionis, clothe him in the black robe of mourning, bind him with

revovatur integra; igne natura renovando integrat; igne nitrum roris invenitur; intra nobis regnum dei" chief (indicating diagram of the minutum mundum) behold the diagram minutum mundum sive fundamental coloris- the small universe or foundation of color. treasure it in thy heart, and mark it well, seeing that herein is the key of nature. it is, as thou seest, the diagram of the sephiroth and the paths, with the colors appropriately attributed thereto. see that thou reveal it not to the profane, for many and great are its mysteries "rtk is the highest of all, and herein scintillates the divine white brilliance, concerning which it is not fitting that i should speak more fully. hmkj is gray, the mixture of colors. hnyb is darkness, the absorption of colors. and thus, is the supernal triad c

which is the synthesis. for from the orange tawny of dwh and the greening nature of jxn is reflected a certain greenish citrine, citron; from the orange tawny mixed with the puce of dwsy proceedeth a red russet brown, russet; and from the green and the puce cometh a certain other darkening green, olive, the synthesis of all these is blackness and bordereth on the twpylq "but the colors of the 22 paths are derived from and find their roots in those of the first reflected triad of the sephiroth, the three supernals not otherwise entering into their composition, and thus are their positive colors found. unto the a is ascribed the yellow color of trapt. unto the c is ascribed the blue color of dsj. unto the d is ascribed the red color of hrwbg. the colors of b are to be found in twklm. those

o; k-purple; l-crimson. planets are in the rainbow thus: t l indigo k k violet m f scarlet r a orange d c green b b yellow 28 g y blue unto the signs of the zodiac are ascribed the following: h a scarlet w b red orange z c orange j d amber f e greenish-yellow y f yellow-green l g emerald n h greenish-blue p i blue u j indigo x k violet q l crimson further, thou wilt observe that the colors of the paths and the sephiroth form a mutual balance and harmony on the tree. colors 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 th

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

s develop with amazing florescence. 22. the question for each one of us is then: first of all, to acertain our present positions; secondly, to determine our proper directions; and, thirdly, to govern ourselves accordingly. the question for me is also to describe a method of procedure which will be sufficiently elastic to be useful to every human being. i have tried to do this by combining the two paths of magick and yoga. if we perform the preliminary practices, each according to his capacity, the result will surely be the acquisition of a certain technique. and this will become much easier as we advance, especially if we bear it well in mind not to attempt to discriminate between the two methods as if they were opposing schools, but to use the one to help out the other in an emergency. 23

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

thou must invoke, in addition to thy god and goddess, the three great elder ones, anu, enlil, enki, by their proper invocations. and the number of anu is sixty, the perfect number, for he is father of the heavens. and the number of enlil is fifty, and he is the father of the wind. and the number of enki is forty a most excellent number, and he is our father, of all who would tread these forgotten paths, and wander into lands unknown, among the wastes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense t

ALEISTER CROWLEY LIBER 777

aumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. notes 38 col. cxv. the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of the abyss between the 2nd and 3rd. col. cxxv. burton gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful than the malkuth. col. cxxvii. these and many other (rather far-fetched and irrelevant) attribu

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

far as it might be necessary for him to learn to lessons of defeat. the sun moves in space without interference. the order of nature provides an orbit for each star. a clash proves that one or the other has strayed from his course. but as to each man that keeps his true course, the more firmly he acts, the less likely are others to get in his way. his example will help xxi them to find their own paths and pursue them. every man that becomes a magician helps others to do likewise. the more firmly and surely men move, and the more such action is accepted as the standard of morality, the less will conflict and confusion hamper humanity- i hope that the above principles will demonstrate to all that their welfare, their very existence, is bound up in magick. i trust that they will understand

ortant for the practical magician. here yod= 2, he= 3, vau= 4 to 9, he final= 10. the number two represents yod, the divine or archetypal world, and the number one is only attained by the destruction of the god and the magician in samadhi. the world of angels is under the numbers four to nine, and that of spirits under the 3 number ten<paths" in this condensed sketch. they should be studied in view of all their attributes in 777, but more especially that in which they are attributed to the planets, elements and signs, as also to the tarot trumps, while their position on the tree itself and their position as links between the particular sephiroth which they join is the final key to their understanding. it will be noticed that eac

is better or worse than the greek, since all required sounds can be more or less satisfactorily represented by either; yet both these alphabets were found so little satisfactory when it came to an attempt at phonetic printing of oriental languages, that the alphabet had to be expanded by the use of italics and other diacritical marks. in the same way our magical alphabet of the sephiroth and the paths (thirty-two letters as it were) has been expanded into the four worlds corresponding to the four letters of the name yod-heh-vau-heh; and each sephira is supposed to contain a tree of life of its own. thus we obtain four hundred sephiroth instead of the original ten, and the paths being capable of similar multiplications, or rather of subdivision, the number is still further extended. of cou

n better tried to improve the tree of life by turning the serpent of wisdom upside down! yet he could not even make his scheme symmetrical: his little remaining good sense revolted at the supreme atrocities. yet he succeeded in reducing the whole magical alphabet to nonsense, and shewing that he had never understood its real meaning. the absurdity of any such disturbance of the arrangement of the paths is evident to any sober student from such examples as the following. binah, the supernal understanding, is connected with tiphereth, the human consciousness, by zain, gemini, the oracles of the gods, or the intuition. that is, the attribution represents a psychological fact: to replace it by the devil is either humour or plain idiocy. again, the card "fortitude, leo, balances majesty and mer

be, so that its energy cannot escape. an animal should be selected whose nature accords with that of the ceremony- thus, by sacrificing a female lamb one would not obtain any appreciate quantity of the fierce energy useful to a magician who was invoking mars. in such a case a ram<wolf would be still better in the case of mars. see 777 for the correspondences between various animals and the "32 paths" of nature> would be more suitable. and this ram should be virgin- the whole potential of its original total energy should not have been diminished in any way<magical freedom. sexual intercourse creates a link between its exponents, and therefore a responsibility> for the highest spiritual working one must accordingly choose that victim which contains the g

o use<ritual called "the mark of the beast" given in an appendix. but this is pantomorphous> only the four elements are specifically mentioned, but these four elements contain the planets and the signs<planets, of course, contain, the elements. it is important to remember this fact, as it helps one to grasp what all these terms really mean. none of the "thirty-two paths" is a simple idea; each one is a combination, differentiated from the others by its structure and proportions. the chemical elements are similarly constituted, as the critics of magick have at last been compelled to admit- the four elements are tetragrammaton; and tetragrammaton is the universe. this special precaution is, however, necessary: make exceedingly sure that the ceremony of banish

ALEISTER CROWLEY MAGICK WITHOUT TEARS

n so far as it might be necessary for him to learn the lessons of defeat. the sun moves in space without interference. the order of nature provides a orbit for each star. a clash proves that one or the other has strayed from its course. but as to each man that keeps his true course, the more firmly he acts, the less likely are others to get in his way. his example will help them to find their own paths and pursue them. every man that becomes a magician helps others to do likewise. the more firmly and surely men move, and the more such action is accepted as the standard of morality, the less will conflict and confusion hamper humanity) well, here endeth the first lesson. that seems to me to cover the ground fairly well; at least, that is what i have to say when serious analysis is on the ag

, understood, by means very various. firstly, the hebrew, greek and arabic numbers are also letters. then, each of these letters is further described by one of the (arbitrarily composed "elements of nature" the four (or five) elements, the seven (or ten) planets, and the twelve signs of the zodiac. all these are arranged in a geometrical design composed of ten "sephiroth (numbers) and twenty-two "paths" joining them; this is called the tree of life. every idea soever can be, and should be, attributed to one or more of these primary symbols; thus green, in different shades, is a quality or function of venus, the earth, the sea, libra, and others. so also abstract ideas; dishonesty means "an afflicted mercury" generosity a good, though not always strong, jupiter; and so on. the tree of life

ALEISTER CROWLEY MEDITATION

s now necessary to turn it once more into a rod<exodus for a rod of almond is hebrew letters: mem-tet-hay hay-shin-qof-dalet, adding to 463. now 400 is tau, the path leading from malkuth to yesod. sixty is samekh, the path leading leading sic from yesod to tiphereth; and 3 is gimel, the path leading thence to kether. the whole rod therefore gives the paths from the kingdom to the crown. this magical will is the wand in your hand by which the great work is accomplished, by which the daughter is not merely set upon the throne of the mother, but assumed into the highest<magick, the absolute is called the crown, god is called the father, the pure soul is called the mother, the holy guardian angel is called th

venerable mother of whom it is spoken? verily she is none other than binah, as is evident in the use of the holy letter h with which her name begins. nor is she the sterile mother ama-but the fertile aima; for within her she bears vau, the son, for the second letter of her name, and r, the penultimate, is the sun, tiphareth, the son. the other three letters of her name, b, a, and d, are the three paths which join the three supernals. to what cupboard did she go? even to the most secret caverns of the universe. and who is this dog? is it not the name of god spelt qabalistically backwards? and what is this bone? the bone is the wand, the holy lingam! the complete interpretation of the rune is now open. this rime is the legend of the murder of osiris by typhon. the limbs of osiris were scatte

efore the descent of spirit into matter; and it is only too painfully familiar to us that all the king's horses and all his men cannot restore us to the height. only the king himself can do that! but one can hardly comment upon a theme which has been so fruitfully treated by ludovicus carolus, that most holy illuminated man of god. his masterly treatment of the identity of the three reciprocating paths of daleth, teth, and pe, is one of the most wonderful passages in the holy qabalah. his resolution of what we take to be the bond of slavery into very love, the embroidered neckband of honour bestowed upon us by the king himself, is one of the most sublime passages in this class of literature. peter, peter, pumpkin eater, had a wife and couldn't keep her. he put her in a peanut shell; then h

ALEISTER CROWLEY SEPHER SEPHIROTH

ochian seniors, and of elders in revelation he whom i love ybwh) he who loves me ybhw) a mercurial god (whose essence is z, 8) hgwbz) substance; a body hywg a pauper; oppressed kd abundance zyz bucket, pail, vessel dk 25 to break )kd beast )wyx let there be yhy will be separated xzy thus, so; here, there hk 26 the number of the sephiroth of the middle pillar: 1+ 6+ 9+ 10. the pillar of mercy: the paths vau and kaph (cf. 48& 463) k w seeing, looking at hzwx sight, vision hwzx tetragrammaton: gyehovah h: the unutterable name: the lost word. hwhy kebad, husband of the impure lilith; to honour; heavy; liver dbk 27 wept, mourned hkb pure, clear, transparent, innocent kz a parable, enigma, riddle hdyx 28 the mystic number of netzach the god hadit (cf. 419 +ydh mire, clay +y+ union, unity dwxy po

y, how; anything, something; yetzitah fs gsecret nature h (see s.d. 1:38-39) hm 46 a name of god yhl) a female slave; an ell, cubit hm) tin, the metal of jupiter lydb a dividing, sundering, separation hldbh a ruiner lbwx 47 foolish, silly, stupid lyw) a weeping hyykb cloud; high place; waves; fortress hmb to clutch, hold +lx that it was good bw+ yk aum (cf. 111) mw) 48 the pillar of severity: the paths cheth and mem (cf. 26& 463) m x planet; star: the sphere of mercury bkwk greatness, magnificence, glory: a title of chesed hlwdg a woman; strength; an army lyx to grow warm; heat, fire; black mx jubilee lbwy from that time, of old (see ps. 93:2& prov. 8:22) z)m fat; marrow xm 49 the living god yx l) resembled; meditated; silent hmd drooping, being sick hlwx strength )lyx heat, fury (ch )mx a

cf. 474 (d 75 nuit, the star goddess (cf. 466 +ywn hues, colours, complexions ynwwg brightness; lucifer, the herald star llyh a lamenting, wailing hlly the pleiades hmyk night; by night hlyl priest nhk unto them mhl 76 secret, put away; a hiding-place nwybx rest, peace xxyn slave, servant db( goddess hlyl) 77 prayed h(b overflowing (ps. 124:5) nwdyz towers, citadels ldgm the influence through the paths (cf. 78; destiny, fate, luck; constellation, planet (cf. 483& 536; soul-root lzm goat; strength; violence; glory z( 78 1-12. the mystic number of kether as hua; the number of tarot cards; the sum of the key-numbers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesi

k; constellation, planet (cf. 483& 536; soul-root lzm goat; strength; violence; glory z( 78 1-12. the mystic number of kether as hua; the number of tarot cards; the sum of the key-numbers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach) nyx)y boaz, the pillar of severity (binah-geburah-hod; situate in hod) z(b die (wg conjunction, meeting, union hd( writing instrument( 80 yesod: the foundation dwsy water (alternative spel

sp face ynp threshold, entrance ps thorn nc 141 robust; oaken cym) gathered, collected ps) precept, commandment hwcm faithful, loyal, steady nm)n first )mq angels, messengers myk)lm 142 wickedness, destruction l(ylb a stranger; balaam m(lb delights (fire& water) mydmxm 143 the unshoeing hcylx running waters (ct. 4:15) mylzwn 144 a sandal ldns before; the east; ancient things mdq 145 the thirteen paths of the beard of macroprosopus (see 91& 1350) l k y+ x z w h d g b) m the staff of god (ex. 17:9) myhl)h h+m inscrutable hl(m a feast hdw(s treasure; hidden or secret thing nwm+m 146 the first gate )mq )bb limit, end; boundless pws eternity; world; an adult mlw( 147 the four names in the lesser ritual of the pentagram )lg) hyh) ynd) hwhy 148 netzach: victory xcn libra: the scales mynz)m beni

tadel hryb food hyrb a bee hrwbd the navel rwb+ strife, controversy [of the lord] hbyr bright, shining ryhb leanness; secret yzr 218 ayre, aethyr )ryw) briah: the creative world h)yrb the benignity of time mlw( dsx the moon (cf. 276; a month (cf. 312) xry multitude ywbr arcana )yzr odour, a smell xyr 219 cleansing; cleansings hrh+ 220 the number of verses in the book of the law. the sephiroth the paths the elect ryxb mistress; queen; demi-goddess hrybg ye shall cleave unto hwhy( gnot h read; cf. 192) hwhyl myqbdx clean; elegant rwh+ a giant qn( giants (fully written only in num. 13:33) mylypn softness kr cups mylps 221 long kr) 222 unto the place (ex. 23:20) mwqmh l) whiteness hrwwh goodly mountain (deut. 3:25) bw+ rh i will chase hyw)r to kneel; bless; knee, lap krb young male camel rkb t

ALEISTER CROWLEY TAO TEH KING

technical practices which may be studied in 'book 4 'the equinox' and 'liber al vel. ccxx) so that it returneth to its origin, one guardeth even one's body from evil, and keepeth silence before all men. 58 chapter liii the witness of greed. 1. were i discovered by men, and charged with government, my first would be lest i should become proud. 2. the true path is level and smooth; but men love by-paths. 3. they adorn their courts, but they neglect their fields, and leave their storehouses empty. they wear elaborate and embroidered robes; they gird themselves with sharp swords; they eat and drink with luxury; they heap up goods; they are thievish and vainglorious. all this is opposite to the way of tao. 59 chapter liv the witness of wisdom. 1. if a man plant according to the tao it will nev

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

unted to a platitude. from this i came to another discovery: i perceived why platitudes were stupid. the reason was that they represented the summing up of trains of thought, each of which was superb in every detail at one time. a platitude was like a wife after a few years; she has lost none of her charms, and yet one prefers some perfectly worthless woman. i now found myself able to retrace the paths of thought which ultimately come together in a platitude. i would start with some few simple ideas and develop them. each stage in the process was like the joy of a young eagle soaring from height to height in ever increasing sunlight as dawn breaks, foaming, over the purple hem of the garment of ocean, and, when the many coloured rays of rose and gold and green gathered themselves together

ALEISTER CROWLEY THE QABALAH

8 a 30 the animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32 t 32 bis c 31 bis 5 the temple of solomon the king (continued) great as were frater p. s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was in a sense with his own progress, it was not yet by these paths that he was destined to reach the sublime threshold of the mystic temple. for though it is written, to the persevering mortal the blessed immortals are swift, yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st. luke s gospel, and when he was yet afar off, his father saw him and ran. had it not been so, the we

opular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plan

h or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the three paths which connect it with the first trinity are the three lost letters or fathers of the hebrew alphabet. in daath is said to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (cjn= 358= hycm, the messiah or redeemer, and tywl= 496= twklm, the bride) it is identical with the kundalini of the hindu philosophy, the kwan-se-on of the mongolian peoples, and m

his book unified all the diverse symbols of the world; also also, the world of shells, i.e. this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the tree of life, the numeration of the paths over which it passes (taking g, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and microprosopus) is 777 [see diagrams 2 and 1233] to take another example, it is no mere coincidence that 463, the staff of moses, is t, s, g, the paths of the middle pillar; no mere coincides that 26, hwhy, is 1+ 6+ 9+ 10, the sephiroth of the middle pillar. but ought we not t

ematria correspondences, e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle. only an adept can understand the qabalah, just as (in buddhism) sakyamuni said, only an arahat can understand the dhamma. 33 diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth with associated grades; diagram 12 the figure of the flaming sword t.s. liber lviii 22 in this light, indeed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing that frater p. never acquiesced in the obvious cook of arguing x= y+ 1\ x= y, by assuming that x sho

mber of squares in the swastika, which by shape is aleph, a. hence 17 recalls 1. also way, iao, the triue father. see 32 and 358. 18. yj, life. an elaboration of 9. 20. dwy, yod, the letter of the father. 21. hyha, existence, a title of kether. note 3 7= 21. also why, the first three (active) letters of hwhy. mystic number of tiphareth. 22. the number of letters in the hebrew alphabet; and of the paths on the tree. hence suggests completion of imperfection, finality, and fatal finality. note 2 11= 22, the accursed dyad at play with the shells. 24. number of the elders;40 and= 72 3. 72 is the divided name. 26. hwhy. jehovah as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless. 28. mystic number of netzach, jk, po

ALEISTER CROWLEY THE SWORD OF SONG

n cancer impersonally, without vanity, just in pure love of poor humanity! here s just the chance you d have! behold the warm sun tint with early gold 190 yon spire: to-day s event provide my text of wrath ascension-tide! oh! tis a worthy day to wrest hate s diadem from jesus crest! ascends he? tis the very test 195 by which we men may fairly judge, from the rough roads we mortals trudge or god s paths paved with heliotrope, the morals of the crucified (both standpoints joined in one, i hope, 200 in metaphysic s stereoscope) but for the moment be denied a metaphysical inspection bring out the antiseptic soap! we ll judge the christ by simple section, 205 and strictly on the moral side. but first; i must insist on taking the ordinary substantial creed your clergy preach from desk and pulpit

uge in the sangha. these are not isolated efforts on my part; although in one sense isolation is eternally perfect and can never be overcome,1 in another sense associates are possible and desirable. one third of humanity are buddhists; add men of science and we form an absolute majority; among buddhists a very large proportion have deliberately gone out from social life of any kind to tread these paths of research. is the way very hard? is the brain tired? the results slow to come? others are working, failing, struggling, crowned here and there with rare garlands of success. success for ourselves, success for others; is it not compassion that binds us closer than all earthly ties? ay, in joy and in sorrow, in weakness and in strength, do i take my refuge in the sangha. xiii conclusion let

arted somewhat before his eyes, he was aware of a beetle that steadily and earnestly moved across the floor of that sea unutterable. him he followed; for i wit well, thought the adept, that he goeth not back to the gross sun of earth. and if the sun hath become a beetle, may the beetle transform unto a bird. wherewith he came to land. night shone by lamp of wining moon upon a misty landscape. two paths led him to two towers; and jackals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer that were easy: to victory over one did he aspire. made he therefore toward the moon. rough was the hillside and the shadows deep and treacherous; as he advanced the towers seemed to approach onoe another closer and closer yet. he drew his sword: with a crash t

aright! our father (blessed be his name) entered the path on this wise. he cut off three from ten :2 thus he left seven. he cut and left three: he cut and left one: he cut and became. thus fourfold. eightfold.3 he opened his eyes: he cleansed his heart: he chained his tongue: he fixed 1 achad, unity, adds to thirteen. there follow attributions of the thirteen times table. 2 these are the buddhist paths of enlightment. 3 the eightfold path. the rest is very obscure. appendix ii 120 mirabilia. i. signum. ii. signum. iii. signum alia signa. pater jubet: scientiam scribe. his flesh: he turned to his trade: he put forth his strength: he drew all to a point: he delighted. therefore he is not, having become that which he was not. mark ye all: it is declared. now of the last adventure of our fathe

ALEISTER CROWLEY EQ I 5

niversal self, not distinct in traditional qabalah from the single divinity. the temple of solomon the king (continued) great as were frater p.'s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in a lifetime, satisfied as himself was_ in a sense_ with his own progress, it was yet not by these paths that he was destined to reach the sublime threshold of the mystic temple. for thought it is written "to the persevering mortal the blessed immortals are swift" yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st luke's gospel "and when he was yet afar off, his father saw him and ran" had it not been so, the we

ar with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns, and the like. 88 the flashing sword follows the course of the numbers; and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers for the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane

th or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers for the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the three paths which connect it with the first trinity are the three lost letters or fathers of the hebrew alphabet. in daath is said to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (hb:shin hb:chet hb:nun= 358= hb:chet hb:yod hb:shin hb:mem, the messiah or redeemer, and hb:koph-final hb:taw hb:yod hb:vau hb:lamed= 496= hb:taw hb:vau hb:koph hb:lamed hb:mem, th

this book unified all the diverse symbols of the world; and also "the world of shells "i.e" this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the tree of life, the numeration of the paths over which it passes (taking hb:gemel, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and microprosopus) is 777 [see diagrams 2 and 12] to take another example, it is no mere coincidence that 463, the staff of moses, is hb:taw, hb:samekh, hb:gemel, the paths of the middle pillar; no mere coincidence that 26, hb:heh hb:vau hb:heh hb:yod, is 1+ 6+ 9+ 10, the

squares in the swastika, which by shape is aleph, hb:aleph. hence 17 recalls 1. also iav, iao, the triune father. see 32 and 358. 18. chi, life. an "elaboration" of 9. 20. ivd, yod, the letter of the father. 21. ahih, existence, a title of keter, note 3 x 7= 21. also ihv, the first 3 (active) letters of ihvh. mystic number of tiphereth. 22. the number of letters in the hebrew alphabet; and of the paths on the tree. hence suggests completion of imperfection. finality, the fatal finality. note 2 x 11= 22, the accursed dyad at play with the shells. 24. number of the elders; and 72 3. 72 is the "divided name" 99 26. ihvh. jehovah, as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless. 28. mystic number of netzach, kc

9 26. ihvh. jehovah, as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless. 28. mystic number of netzach, kch "power" 31. la "not; and al "god" in this part i("nature as it is) the number is rather forbidding. for al is the god-name of chesed, mercy; and so the number seems to deny that name. 32. number of sephiroth and paths, 10+ 22. hence is completion of perfection. finality: things as they are in their totality. ahihvh, the combined ahih and ihvh, macroprosopus, and microprosopus, is here. if we suppose the 3 female letters h to conceal the 3 mothers a, m, sh, we obtain the number 358, messiach, q.v. note 32= 25, the divine will extended through motion. 64= 26, will be the perfect number of matter, for it is

ALEISTER CROWLEY EQ I 5

up into the surface of the stone. and she is singing a chant of praise: glory unto him that hath taken upon himself the image of toil. for by his labour is my labour accomplished. for i, being a woman, lust ever to mate myself with some beast. and this is the salvation of the world, that always i am deceived by some god, and that my child is the guardian of the labyrinth that hath two-and-seventy paths. now she is gone. and now there are angels, walking up and down in the stone. they are the angels of the holy sevenfold table. it seems that they are waiting for the angel of the aethyr to come forth. now at last he appears in the gloom. he is a mighty king, with crown and orb and sceptre, and his robes are of purple and gold. and he casts down the orb and sceptre to the earth, and he tears

of the vault that is 120. so also do the majesty and the beauty derive from the supernal wisdom. but this is a mystery utterly beyond thine understanding. for wisdom is the man, and understanding the woman, and not until thou hast perfectly understood canst thou begin to be wise. but i reveal unto thee a mystery of the aethyrs, that not only are they bound up with the sephiroth, but also with the paths. now, the plane of the aethyrs interpenetrateth and surroundeth the universe wherein the sephiroth are established, and therefore is the order of the aethyrs not the order of the tree of life. and only in a few places do they coincide. 86 but the knowledge of the aethyrs is deeper than the knowledge of the sephiroth, for that in the aethyrs is the knowledge of the aeons, and of theta epsilon

ed him. and more than this it is not necessary to say, for his angel shall have entreated him kindly, and showed him in what manner he may be most perfectly involved. and unto him that hath this master there is nothing else that he needeth, so long as he continue in the knowledge and conversation of the angel, so that he shall come at last into the city of the pyramids. lo! two and twenty are the paths of the tree, but one is the serpent of wisdom; ten are the ineffable emanations, but one is the flaming sword. behold! there is an end to life and death, an end to the thrusting forth and the withdrawing of the breath. yea, the house of the father is a mighty tomb, and in it he hath buried everything whereof ye know. all this while there hath been no vision, but only a voice, very slow and c

n 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 sulphur and salt. but now i come into the centre of the maze, and whirling dust of stars and great forg

ntre. and all this is the sigil of the aethyr, gold and azure and green. yet also these are the severities. it is only in the first three aethyrs that we find the pure 141 essence, for all the other aethyrs are but as malkuth to complete these three triads, as hath before been said. and this being the second reflection, therefore is it the palace of two hundred and eighty judgments. for all these paths21 are in the course of the flaming sword from the side of severity. and the other two paths are zayin, which is a sword; and shin, which is a tooth. these are then the five severities which are 280. all this is communicated to the seer interiorly "and the eye of his benignancy is closed. let it not be opened upon the aethyr, lest the severities be mitigated, and the house fall" shall not the

of the mother, for babalon is thy fortress against the iniquity of the abyss, of the iniquity of that which bindeth her unto the crown, and barreth her from the crown; for not until thou art made one with chaos canst thou begin that last, that most terrible projection, the three-fold regimen which alone constitutes the great work. for choronzon is as it were the shell or excrement of these three paths, and therefore is his head raised unto daath, and therefore have the black brotherhood declared him to be the child of wisdom and understanding, who is but the bastard of the svastika. and this is that which is written in 147 the holy qabalah, concerning the whirlpool and leviathan, and the great stone. thus long have i talked with thee in bidding thee depart, that the memory of the aethyr m

ALEISTER CROWLEY EQUINOX EQ I 1 2

me, and behold! as i look back upon these years, i declare that all hath been very well. for so great is the reward which i (unworthy) have attained that the ordeals seem but incidents hardly worthy to mention, save in so far as they are the levers by which i moved the world. even those dreadful periods of "dryness" and of despair seem but the necessary lying fallow of the earth. all those "false paths" of magic and meditation and of reason were not false paths, but steps upon the 8 true path; even a a tree must shoot downwards its roots into the earth in order that it may flower, and bring forth fruit in its season. so also now i know that even in my months of absorption in worldly pleasure and business, i am not really there, but stand behind, preparing the event. imagine me, therefore

nner, according to the custom of the country. i add a few considerations on the grade of adeptus major 6 5 (p.s. distinction is to be made between attainment of this grade in the natural and in the spiritual world. the former i long since possessed. 1. it may perhaps mean severe asceticism. in case i should be going out on that path i will try and get a real good dinner to fortify myself. 2. the paths leading to geburah are from hod, that of the hanged man, and from tiphereth, that of justice, both equilibrated aspects of severity, the one implying self-sacrifice, the other involuntary suffering. one is freewill, the other karma; and that in a wider sense than that of suffering. the ritual dclxxi will still be applicable: indeed, it may be considered sufficient; but of course it must be l

k. was it that hatha-yoga sandwich? i go on copying the ritual. 7.10. copying finished. i will go and dine, and learn it by heart, humbly and thoughtfully. the illumination of it can be finished, with a little luck, in two more days. i am disinclined to use the ritual until it is beautifully coloured. as zoroaster saith:"god is never so much turned away from man, and never so much sendeth him new paths, as when he maketh ascent to divine speculations or works, in a confused or disordered manner, and (as the oracle adds) with unhallowed lips, or unwashed feet. for of those who are thus 66 negligent the progress in imperfect, the impulses are vain, and the paths are dark. 7.40. chez lavenue. bisque d'ecrevisses, demi-perdreau la gel e, c pes bordelaise, coupe jack. demi clos du roi. i am sur

the threshold is never visible until after one has fallen; he is a veiled god and smites like the evil knight in malory, riding and slaying and no man seeth him. but when you are tumbled headlong into hell, where he lives, then he unveils his face, and blasts you with its horror! very good, john st. john, now you know! you are plain john st. john and you have to climb right up again through the paths to the threshold; and remember this time to mortify that self- satisfaction! go at it more reverently and humbly oh, you dog, how i loathe you for your vileness! to have risen so high, and now to be thus fallen! 4.40. the question arises: how to mortify this self-satisfaction? asceticism notoriously fosters egoism; how good am i to go without dinner! now noble! what renunciation! on the o

n. it was hard to stop the mantra the moment my thought wandered, up it popped! 8.3. i shall add caf cognac cigare to this debauch. i continue learning the ritual. 8.40. i will return and humble myself before the lord 94 adonai. it is near the night of the full moon; in my life the full moon hath 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 sho

ulevard. my moon full moon of my desire!(ha, ha, thou beast! are "i and me and mine" not dead yet? yea, lord adonai! but the full moon means much to john st. john; he fears "fears, o lord of the western pylon! lest, of once that full moon pass, he may not win through."the harvest is over, the summer is ended, and we are not saved! yet hath not abramelin lashed the folly of limiting the spiritual paths by the motions of the planets? and zoroaster, in that same oracle just quoted? 7.35. hors d'oeuvres, bouillabaisse, contrefilet r ti, glace. 1/2 graves. 106 the truth is that the chittam is excited and racing, the control being impaired; and the ego is springing up again. 7.50. this racing of the chittam is simply shocking. john st. john must stop it somehow. hours and hours seem to have pas

ALEISTER CROWLEY EQUINOX EQ I 2 2

time s.d.a. died: further requests for help were met with a prompt refusal from the colleagues of s.d.a. it was written by one of them that s.d.a.'s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of 1 "see "the real history of the rosicrucians" by a. e. waite. 2 viz, christian rosencreutz. 3 "vide" diagram of the paths and grades. any other person whomsoever- how much more, then, one of themselves, and that one most highly revered- they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts "shortly after this, one called s.r.m.d. announced that he had formulated such a li

herein. unsuitable candidates were admitted for no better reason than that of their worldly possessions "in short, the order failed to initiate "scandal arose, and with it schism "in 1900 one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other" here we must leave the "lection" returning to it in its proper place, and after explaining "the diagram of the paths and the grades" enter upon the ritual of the 0 =0 grade of neophyte. it will be at once apparent to the reader that the diagram of the paths is simply the ordinary sephirotic tree of life, combined with the tarot trumps, the twenty-two letters of the hebrew alphabet, the thirty-two paths of the sepher yetzirah, the signs of the zodiac, and the signs of the planets and the elements. the follo

apparent to the reader that the diagram of the paths is simply the ordinary sephirotic tree of life, combined with the tarot trumps, the twenty-two letters of the hebrew alphabet, the thirty-two paths of the sepher yetzirah, the signs of the zodiac, and the signs of the planets and the elements. the following account of it is taken from s.a.'s copy no. 2 of the "ritual of the 24th, 25th, and 26th paths leading from the first order of the g. d. in the outer to the 5 =6, associate adept speaking "before you upon the altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, an

hyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. and netzach to philosophus and fire "of these the last three grades alone communicate with the second order, though cut off from it by a veil which may 242 illustration goes here. this is a tree of life with the sephiroth as circles, containing the information noted below on this approximation. the paths are straight lines, with the following data by number: 0. air. hb:aleph. fool. 11th. 1. mercury. hb:bet. magician. 12th. 2. moon. hb:gemel. high priestess. 13th. 3. venus. hb:dalet. empress. 14th. 4. aries. hb:heh. emperor. 15th. 5. taurus. hb:vau. hierophant. 16th. 6. gemini. hb:zain. lovers. 17th. 7. cancer. hb:chet. chariot. 18th. 11. leo. hb:tet. strength. 19th. 9. virgo. hb:yod. hermit

d lines, with the text included in the approximation below. 10 =1 kether .ipsissimus 12th .11th. 8 =3. 9 =2 binah. 14th chokmah magister..magus templi. 18th. 16th. the veil of the abyss. 6 =5 7 =4 geburah babe of the abyss chesed adeptus..19th..adeptus major .exemptus. 17th. 15th. 13th. 23rd 22nd. 5 =6. 20th 21st. tipheret .adeptus. 26th. minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malkuth zelator spirit 0 =0 neophyte diagram 2. the paths and grades. 243 only be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the fiv

ths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malkuth zelator spirit 0 =0 neophyte diagram 2. the paths and grades. 243 only be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the five paths leading from the first order thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus exemptus, or exempt adept, 7 =4 answering to chesed" the ritual

ALEISTER CROWLEY EQUINOX EQ I 2 3

y religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangemen

k of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subjects. the author appears to be acq

ALEISTER CROWLEY EQUINOX EQ I 2

over heart, right over left with hands extended, fingers closed and thumb on side such that the palms rest on the two opposite shoulders. liber o vel manvs et sagittae svb figvra vi i. 1. this book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in its preparation. 2. in this book it is spoken of the sephiroth and the paths; of spirits and conjurations; of gods, spheres, planes, and many other things which may or may not exist. it is immaterial whether these exist or not. by doing certain things certain results will follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them. 3. the advantages to be gained from them are chiefly these("a) a widening of

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

d 31 bis. the pentagrams of fire. i' b n* a name: a l h i m v\ n o- i (elohim. k\ s i\ h n# i g n g 20 the signs of 4 degree= 7 square: raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle("see" illustration (the grade of 4 degree= 7 square is particularly attributed to the element fire; it refers to the planet venus; the paths of qof, tzaddi and peh are attributed to this degree. for other attributions "see "777" lines 7 and 31. the pentagrams of water. i' b n\ a v# n o- i name: a l (el. k' s i\ h n\ i g n g the signs of 3 degree= 8 square: raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwa

v# n o- i name: a l (el. k' s i\ h n\ i g n g the signs of 3 degree= 8 square: raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards("see" illustration (the grade of 3 degree= 8 square is particularly attributed to the element of water; it refers to the planet mercury; the paths of resh and shin are attributed to this degree. for other attributions "see "777, lines 8 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 o

worse than usual- i admit this says little! it was the time that it apparently took to get one word written that caused the illusion of extravagant size, itself therefore a rational illusion, turned to phantastic absurdity by the excited imagination, which visualized it. vii "the intelligible is the principle of all section "god is never so turned away from man, and never so much sendeth him new paths, as when he maketh ascent to divine speculations or works in a confused or disordered manner, and as it adds, with unhallowed lips, or unwashed feet. for of those who are thus negligent, the progress is imperfect, the impulses are vain, and the paths are dark- zoroaster. another and highly important result of thought-analysis is the criticism of thought as it arises. just as the impressions

wandering about in this vain world of shadows and of shells. all this, too, is the pleasant aspect of the affair. here belong the awful shapes of delirium and madness, which obsess and destroy the soul that fails to control and dismiss them. here lives the dweller of the threshold, that concentration 62 into a single symbol of the despair and terror of the universe and of the self. yet on all the paths is he, ready to smite whoso falters or swerves, though he have attained almost the last height. how many have i known, like childe roland and his peers, who have come to that dark tower! one young, one brave, one pure- lost! lost! penned in the hells of matter, swept away in the whirling waters of insane vision, true victims of the hashish of the soul. what poignant agony, what moaning abjec

ALEISTER CROWLEY EQUINOX EQ I 3 2

, purified and consecrated: s.s.d.d, as hiereus, assuming the mask of the spirit, strikes the sigil (now partly bared "once" with the magic sword, and says] 181 thou canst not pass from concealment unto manifestation save by the virtue of the name elohim! 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 paths of the shades! i am the exorcist in the midst of the exorcism: appear thou therefore without fear before me, for i am he in whom fear is not! thou hast known me, so pass thou on [magus of art passes round to the throne of the east, assistant magus re-veils the sigil and carries it round once more. they halt, bare, purify and consecrate sigil as before: they approach the gate of the east. sig

mercy that we have wrought to-night be for us a link with thy divine mercy, that we may be merciful, even as thou art merciful, o our father which art in heaven! that the benignant eye of the most holy and concealed, the ancient one of days, may open upon us, unto the glory of thine ineffable name "amen" 196 let us finally invoke the divine light upon this gentle spirit we have created, that its paths may be light, and its way unto the white glory sure! by sacrifice of self shalt thou attain! by mercy and by peace shall be thy path! for i know that my redeemer liveth and that he shall stand at the latter day upon the earth. be thy mind open unto the higher! be thy heart the centre of light! be thy body the temple of the rosy cross! and now i finally invoke upon thee power and might irresi

,but in the opposite leg to the one in which his friend had suffered. on very much the same lines as the foregoing, p. invoked into manifest appearance in the early autumn of 1899 the mighty but fallen spirit buer, to compel his obedience unto the restoring of the health of frater i.a; and many other workings were also accomplished about this period. more important than any such dealings with the paths is his progress in the middle pillar. in this connection we shall include frater i.a.'s ritual for "the magical invocation of the higher genius" the magical invocation of the higher genius (according to the formulae of the book of the voice of thoth [the ceremony enterer is the sphere of sensation. the hierophant is the augoeides. the officers are the divine sephiroth invoked. the enterer is

at their bases are the dark-rolling clouds of the material universe: and they pierce the vault of the heavens above. and ever upon their summits flame the lamps of their spiritual essence! thou that livest in the glory beyond that gate: heart of my soul; thee i invoke! come thou forth unto me, who art my very selfhood; mine essence, my light: and do thou guard me and guide me through the manifold paths of life: that i may at length become one with thine immortal and imperishable essence! unto thee, sole wise, sole mighty, and sole eternal one, be praise and glory for ever; who hast permitted me to enter so far in the sanctuary of thy mysteries. not unto me, but unto thy name be the glory! let the influence of thy divine ones descend upon my head, and teach me the value of self-sacrifice: s

y left the pillar of cloud: below they are lost in clouds of darkness: and above in heaven in unnameable glory. let me enter, o gate of the west [pass to south-west and project astral. then saith the guardian of the gate of the west] thou canst not pass by me, saith the guardian of the west: except thou canst tell me my name [saith the aspirant] darkness is thy name: thou art the great one of the paths of the shades [saith the great one of the night of time] child of earth! remember that fear is failure: be thou therefore without fear: for in the heart of the coward, virtue abideth not! thou has known me now, so pass thou on [pass to the north, and exalt again thy mind unto the contemplation of the mercy and justice of our god, repeating the foregoing prayers; then say] purify me with hyss

come forth from the gates of darkness: i have passed by the gate of amennti: and the gate of the taot! behold! i am come to the gate of the shining ones in heaven. i stand between the mighty pillars of that gate: at my right hand the pillar of fire, and at my left the pillar of cloud: open unto me o gate of the god with the motionless heart: i am come forth by the t'eser gate: i advance over the paths that i know, i know: and my face is set towards the land of the maat [again formulating the augoeides] come forth, come forth, my god, my king: come unto me, thou that art crowned with starlight: thou that shinest amongst the lords of truth: whose place is in the abode of the spirits of heaven [when thou shalt again see the glorious one thou shalt salute with enterer; pass between the pillar

ALEISTER CROWLEY EQUINOX EQ I 3

y religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangemen

k of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subjects. the author appears to be acq

words "mahasatipatthana etc" this path is interrupted by the right horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of netzach is part of the path of koph, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus exemptus. the path breaks at top without closure. a solid line is drawn behind the paths, from the upper arc of the circle of hod to that of the circle of netzach. above it are the words "porta collegii ad s.s" a crescent moon depends from the circle representing tipheret, body centered on the intersection of the "prota col" and the path of samekh, horns touching the outer limit of the circle of tipheret at the terminus of the horizontal diameter of that circle. within the cresc

ctions and all difficulties. the first and most important of magical operations is the attainment of this rare pre-eminence.1 the "via mystica" leading to this pre-eminence may aptly be compared to a circle. wherever the aspirant strikes it, there he will find a path leading to the right and another leading to the left. to the right the goal is all things, to the left the goal is nothing. yet the paths are not two paths, but one path; and the goals are not two goals, but one goal. the aspirant upon entering the circle must travel by the one or the other, and must not look back; lest he be turned into a pillar of salt, and become the habitation of the spirits of earth "for thy vessel the beasts of the earth shall inhabit" as sayeth zoroaster. the magus travels by both simultaneously, if he

hining; and ultimately so dazzling become the innumerable reflections, that he can see but one great flame which obscures everything else. the yogi on the other hand dispenses with the mirrors, and contents himself in turning the wick lower and lower until the room is one perfect darkness and nothing else can be seen or even recognised beyond self. by those who have passed along both these mystic paths, it will be found that the energy expended is the same in both. concentration is a terrific labour; the mere fact of sitting still and mediating on one idea and slaying all other ideas one after the other, and then constantly seeing them sprout up hundred-headed like the hydra, needs so great a power of endurance that, though many undertake the task, few reach the goal. again, the strain bro

er, entirely removing it. he then smites it once with the flat blade of this sword, saying in a loud, clear and firm voice "thou canst not pass from concealment unto manifestation, save by virtue of the name hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. 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 paths of the shades. i am the exorcist in the midst of the exorcism; appear thou therefore without fear before me; for i am he in whom fear is not! thou hast known me; so pass thou on" he then reveils the sigil. n. operations in l repeated at the north. o. processes in m are repeated in the n.w. magician then passes to the east, takes up sigil in left hand, and lotus wand in right "assumes the mas

ALEISTER CROWLEY EQUINOX EQ I 4 2

ter days, and it was then as impossible for any human being to alter the condition which enwrapped me as it would have been for a brother on earth to stretch out his hands and rescue a brother writhing in the pangs of immortality. there are men in oriental countries who make it their business to attend hasheesh-eaters during the fantasia, and profess to be able to lead them constantly in pleasant paths of hallucination. if indeed they possess this power, the delirium which they control must be a far more ductile state than any i have witnessed occurring under the influence of hasheesh at its height. in the present instance i found all suggestion powerless. the inner actuality of the visions and the terror of external darkness both defeated me. and now, in the midst of the darkness, there s

ALEISTER CROWLEY EQUINOX EQ I 4

y religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangemen

k of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subjects. the author appears to be acq

ected by darkness; and he who has thus pierced through that which is so affected, he has beheld like a glittering circle of sparks brahman bright 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 ligh

evil, that is to say of duality. 64 little by little it eats away the former, as strong acid would eat away a piece of steel, and ultimately when the last atom has been destroyed it ceases to exist as a science, or as a method, and becomes the aim "i.e, knowledge. this is most beautifully described in the above-mentioned work as follows: 34. that intelligence which incites the functions into the paths of virtue and vice "am i" all this universe, moveable and immovable, is from me; all things are seen through me; all are absorbed into me;34 because there exists nothing but spirit, and "i am that spirit" there exists nothing else. 35. as in innumerable cups full of water, many reflections of the sun are seen, but the substance is the same; similarly individuals, like cups, are innumerable

n brain. so that at the moment of his death all his own life, and all his past lives are existing pictured in a definite and characteristic molecular structure, a tremendous complicated representation of all that we have meant by the term john smith- the record of the thoughts and doings of unnumbered lives. each cell of the millions of his brain may be likened to a charged leyden-jar, the nerve- paths radiating from it thrill betimes with its discharges, carrying its meaning through man's body, and, through the aether, even to the infinitude of space. when it is functioning normally, its total discharge is prevented, so that never at any time can more than a fraction of its stored up energy be dissipated. and then death comes; and in the moment of its coming, all that locked up energy fla

ALEISTER CROWLEY EQUINOX EQ I 6 2

the is love, which in the winds and on the waves doth move, harmonising this earth with what we feel above. we have past age's icy caves, and manhood's dark and tossing waves, and youth's smooth ocean, smiling to betray: beyond the glassy gulphs we flee 89 of shadow-peopled infancy, through death and birth, to a diviner day; a paradise of vaulted bowers, lit by downward-gazing flowers, and watery paths that wind between wildernesses calm and green, peopled by shapes too bright to see, and rest, having beheld; somewhat like thee; which walk upon the sea, and chant melodiously [venus "manifests distress" pisces "slips away to the throne of" luna [luna "plays her conquering melody<venus. oh! oh! libra. holier than pleasure is pain; nobler is abstinence than indulg

y religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangemen

k of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subjects. the author appears to be acq

ALEISTER CROWLEY EQUINOX EQ I 6

here in the heart of the woods i pluck thee forth, fraught with the swell of summer, crimson-bright! and for the world under the stars to-night- it shall be thine, and thine the star that draws the world to worship thee: the days are fled under the heavens; there is no more sun, and no more love; the world is hushed and dead. slim-passing dryad through the lonely woods! i will follow thee in the paths of dank decay; decadent autumn, with thy lonely broods of active gnomes, and little red-capped fays, feasting in the summer dead under the trees dripping with autumn rains- ah! take me too, me too into the silence of the past, 150 the grave of desolation! i am weary of all things; let me sleep my life away! the breast of fate is pregnant with despair got on her by the piercing shaft of time

oubt whether anything worth doing at all is free from danger, and one may wonder what danger can threaten the man whose object is his own utter ruin. one may also smile a little grimly at the integrity of those who try to include all magic under black magic, as is the present trick of the mystic militant here on earth. now, as one who may claim to a slight acquaintance with the literature of both paths, and to have been honoured by personal exposition from the adepts of both paths, i believe that i may be able to bring them fairly into the balance. this is the magical theory, that the first departure from the infinite must be equilibrated and so corrected. so the "great magician" mayan, the maker of illusion, the creator, must be met in combat. then "if satan be divided against satan, how

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ttention "spacey" thoughts notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l the witches' wheel the eight paths notes l this is based on a diagram from "the alex sanders lectures, with a few obvious errors removed. the ways of making magic the [eight pointed asterisk] sign on the athame is said to represent, among other things, the eight paths which all lead to the center and the eight ways of making magic, and these are: 1. meditation or concentration. 2. chants, spells, invocations. invoking the god

ief that you can do so and the determination to win through against all obstacles. 1. 2. preparation. you must be properly prepared. 3. invocation. the mighty ones must be invoked. consecration. the circle must be properly cast and consecrated and you must have properly consecrated tools. 4. 5. purification. you must be purified. hence there are 5 things necessary before you can start, and then 8 paths or ways leading to the centre. for instance, you can combine 4, 5, 6, 7, and 8 together in one rite; or 4, 6 and 7 together with 1 and 2, or with 3 perhaps. the more ways you can combine, the more power you produce. it is not meet to make offering of less than two score lashes to the goddess, for here be a mystery. the fortunate numbers be 3, 7, 9 and thrice 7 which be 21. and these numbers

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

rding to the number and arrangement of these negative electrons around their positive nucleus, and they rotate or move around this central charge of electricity as our planetary system rotates around the sun. professor soddy, in one of his latest books, has pointed out that in the atom is to be seen an entire solar system, the central sun can be recognised, with the planets pursuing their orbital paths around it. it would be apparent to each of us that when this definition of the atom is contemplated and studied an entirely new concept of substance comes before us. dogmatic assertions are therefore out of order, for it is realised that perhaps the next discovery may reveal to us the fact that the- 11- the consciousness of the atom copyright 1998 lucis trust electrons themselves may be worl

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

is also threefold: 1. a mental body..lower manas. 2. an emotional body..astral body. 3. a physical body..the dense physical and the etheric body. the aim of evolution is therefore to bring man to the realisation of the egoic aspect and to bring the lower nature under its control. chapter i introductory remarks before entering upon the subject matter of the following articles of initiation, on the paths that- 3- initiation, human and solar copyright 1998 lucis trust open before the perfected man, and on the occult hierarchy, certain statements may be made which seem essential for the judicious study and comprehension of the ideas submitted. dogmatism and the intuition it is to be recognised that throughout this volume facts are alleged and definite statements made which are not susceptible

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 knowledge is the science of matter. knowledge is separative and objective, whilst wisdom is synthetic and subjective. knowledge divides; wisdom unites. knowledge differentiates whilst wisdom blends. what, then, is meant by the understanding? the

ath of inner, or subjective development, the sequence is the same. hearing response to the voice of conscience, as it guides, directs, and controls. this covers the period of strictly normal evolution. touch response to control or vibration, and the recognition of that which lies outside of the separated human unit on the physical plane. this covers the period of gradual spiritual unfoldment, the paths of probation and of discipleship right up to the door of initiation. the man touches at intervals that which is higher than himself; he becomes aware of the "touch" of the master, of the egoic vibration and of group vibration, and through this occult sense of touch he accustoms himself to that which is inner and subtle. he reaches out after that which concerns the higher self, and through to

great test of initiation who has not accustomed himself to pass lesser tests every day of his life; tests then come to be regarded as normal, and are considered, when encountered, as part of the usual fabric of his life. when this attitude of mind is attained and held, there exists no surprise or possible defeat- 108- initiation, human and solar copyright 1998 lucis trust chapter xviii the seven paths as might be expected, very little has appeared in our literature as to the seven paths which stretch before the man who has reached the fifth initiation. it is obviously impossible, and also unnecessary, to convey to our mind any impression as to the significance of these paths, or as to the attributes needed for their treading. as time progresses and the race reaches a higher point of devel

y, to convey to our mind any impression as to the significance of these paths, or as to the attributes needed for their treading. as time progresses and the race reaches a higher point of development, we shall be able to comprehend more, but under the law of economy it would be fruitless effort for the teachers of the race to instruct us on the characteristics needed for the treading of the seven paths, before we have as yet apprehended or developed those required for traversing the probationary path, not to mention the path of initiation. one general fact we do know, and that is, that before these paths can be trodden, a man must be a master of the wisdom, he must he a brother of compassion, and he must be able, through intelligence and love, to wield the law. our part at this time is to

f the wisdom, he must he a brother of compassion, and he must be able, through intelligence and love, to wield the law. our part at this time is to fit ourselves for the treading of the path of initiation, by the discipline of the probationary path, by the careful direction of the life, by obedience to the law as understood, and by service to the race. when we have attained liberation, then these paths will stretch before us, and the one that we should tread will become apparent to us. all in this system works under the great law of attraction, and therefore, according to our vibration, according to our colour and tone, will depend, in all probability, our choice. the greater free will of the cosmic system is under limitation, just as is the free will of the system of which we are a part

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

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

istence originates. the first interplay between the polar opposites is felt. differentiation is first seen, not only in the recognised duality of all things, but in differentiation in motion; two vibrations are recognised. certain vibratory factors begin to work such as attraction, repulsion, discriminative rejection, coherent assimilation, and the allied manifestation of revolving forms, orbital paths and the beginning of that curious downward pull into matter that results in evolution itself. the primary seven manifestations of logoic existence find expression and the three, with the four, commence their work. the seven wheels, or etheric centres in the body etheric of that great cosmic entity, of whom our solar logos is a reflection, begin to vibrate and his life activity can be seen. w

ary, or microcosmic. it is the fire of divine impulse permeating all forms and driving those forms to certain action and achievement. the fire of matter earlier dealt with is the dynamic fire of motion, which keeps in activity each atom of matter. the fire of mind is the coherent impulse and purpose, driving the forms (built up of active matter) in a specific direction, and along certain destined paths. it is consequently karmic impulse, originating cause, and operating will. it is likewise the result or the effect of this action in time, and only as the triad comes into play, via the esoteric four, are the fires of both mind and matter burnt out and the fire of spirit set free. iii. the present stage of manasic development in the three groups literally, should we paraphrase this sentence

ns apart from the ordinary apparatus the mental body and the physical brain. b. adaptability to hierarchical enterprise shown by the initiate or master, and his receptivity to life impulses and spiritual currents emanating from the planetary logos of his ray a thing at this stage impossible of conscious realisation. c. in the ordered purpose which guides the choice by a master of one of the seven paths of endeavour. thus choice is based on knowledge and not on desire. d. in the conscious transmutation he undertakes in the work of evolution, and in the gradual transference of his own life, and the life of his group, into the monadic aspect which is reflected in the buddhic. vi. on atmic levels: a. in the selective work of the adept as it relates to planetary manifestation, and the discrimin

n has a definite though little known connection with the vegetable kingdom. we must remember that it is linked to a subsidiary law of the cosmic law of attraction. it is in the vegetable kingdom that we find one of the first and temporary approximations between the evolving human monad, and the evolving deva monad. the two parallel evolutions touch in that kingdom, and then again follow their own paths, finding their next point of contact on the fourth or buddhic level, and a final merging on the second. the concrete rays have an especial effect on the negative evolution of the devas, who form the feminine aspect of the divine hermaphroditic man, working along the lines of more positive development. the abstract rays do a similar work on the positive human hierarchy, tending towards a more

ted with animal man. to the power and control which these pitris assumed must be ascribed much of the disastrous early happenings referred to in the secret doctrine, such as the above mentioned "sin" and also the early "failures" in building suitable vehicles for spirits seeking incarnation. here also may be found the beginnings of that mysterious divergence which we call the "left and right hand paths" which conditions (existing within the body logoic and consequently being part of the divine consciousness) originated in the remote "space of time" when the sons of god were seeking form. it has to do with a special condition in the astral body of our planetary logos, and with his history as it lies hidden in the astral light. it concerns that which he has to surmount and many of the proble

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

religion starts with the accepted hypothesis of the unseen and the mystical. but science arrives at the same point by working from the seen to the unseen and from the objective to the subjective. thus, as has been said, by the process of investigation and of passing inwards from form to form, the mystic arrives eventually at the glory of the unveiled self. it seems to be unalterably true that all paths lead to god viewing god as the ultimate goal, the symbol of man's search for reality. it is no longer a sign of superstition to believe in a higher dimension and in another world of being. even the word "supernatural" has become deeply and profoundly respectable, and it seems possible that some day our educational systems may regard the preparation of the individual to transcend his natural

, banded together in the sense of a divine unity, work in practical ways on earth? they will not retire into monasteries or to the silent places of the world, no matter how alluring that may appear, but they will participate in the normal life of the planet. they will be the business executives in our great cities; they will carry forward our political programs; they will lead the young along the paths of right education; they will control our economic, social and national destinies. they will do all this from the centre of their being and from the standpoint of the soul; they will know the secret of illumination; they will know how to submit all problems to the omniscience of the soul; they will know the secret of the life that makes all men brothers. they will recognize all those they me

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ule five three things engage the solar angel before the sheath of the one who thus creates, and steady contemplation. thus are the heart, the throat, and eye, allied for triple service. rule six the devas of the lower four feel the force when the eye opens; they are driven forth and lose their master. rule seven the dual forces of the plane whereon the vital power must be sought are seen; the two paths face the solar angel; the poles vibrate. a choice confronts the one who meditates. rule eight the agnisuryans respond to the sound. the waters ebb and flow. let the magician guard himself from drowning at the point where land and water meet. the midway spot, which is neither dry nor wet, must provide the standing place whereon his feet are set. when water, land and air meet, there is the pla

magical work in your own life reconstruction, to the magical work of human reconstruction which certain adepts are carrying on, and to the magical work of the evolution of the divine plan which is the motivating power of the occult hierarchy- 127- a treatise on white magic copyright 1998 lucis trust rule seven the dual forces on the plane (whereon the vital power must be sought) are seen; the two paths face the solar angel; the poles vibrate. a choice confronts the one who meditates. the battleground of the astral plane. the two paths. the battleground of the astral plane we must start our study and consideration of the seventh rule for magic. we have completed the first six rules which deal specifically with work on the mental plane, and hence have a practical value only for those who are

in the at-one-ment. rule 6 re-orientation, resulting in a clear vision of the plan. students would do well to consider these relationships, and to work out the underlying synthesis. in the words of this rule the astral plane, with its function and problem, is ably synthesized. note the terms used in the description given in a few short phrases: 1. the plane of dual forces. 2. the plane of the two paths. 3. the plane whereon the vital power is sought. 4. the plane of the vibrating poles. 5. the plane whereon a choice is made. one of the most vital things every aspirant has to do is to learn to understand the astral plane, to comprehend its nature and to learn both to stand free from it and then to work on it. in this instruction, i seek to give some clear teaching on this plane, for the mom

over the mountains of vision to the gate of deliverance. he may travel sometimes in the dark (and the illusion of darkness is very real; he may travel sometimes in a light so dazzling and bewildering that he can scarcely see the way ahead; he may know what it is to falter on the path, and to drop under the fatigue of service and of strife; he may be temporarily sidetracked and wander down the by-paths of ambition, of self-interest and of material enchantment, but the lapse will be but brief. nothing in heaven or hell, on earth or elsewhere can prevent the progress of the man who has awakened to the illusion, who has glimpsed the reality beyond the glamour of the astral plane, and who has heard, even if only once, the clarion call of his own soul. the astral plane is also the kurukshetra

he forces of his own nature, when he has found the path and become the path, then he can work with the world forces, can preserve the balance and the equilibrium of the energies of the three worlds and so become a co-worker with the masters of the wisdom. let us pray and hope that this may be the practical outcome of our understanding of the nature of the battleground of the astral plane. the two paths passing from our consideration of the nature of the astral plane we will deal with its functions and the relation of the disciple to its activities. let us remember certain things about it. first, it is pre-eminently the battle-ground, and on it is fought the warfare which eventuates in the final release of the imprisoned soul. it is useful to have in mind the outstanding characteristics of

rns to feel himself as "pendant 'twixt the two great forces, and, once the dualities are grasped, it dawns on him slowly and surely that the deciding factor in the struggle is his divine will, in contradistinction to his selfish will. thus the dual forces play their part until they are seen as two great streams of divine energy, pulling in opposite directions, and he becomes then aware of the two paths, mentioned in our rule. one path leads back into the dreary land of rebirth, and the other leads through the golden gate to the city of free souls. one is therefore involutionary and involves him in deepest matter; the other leads him out of the body nature, and makes him eventually aware of his spiritual body, through which he can function in the kingdom of the soul. one path, later on (whe

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

the life is one; the harmony complete. prove thus the two are one. quality. the power to produce synthesis on the physical plane. 5. produce the garment of the lord; set forth the robe of many colours. then separate that robe from that which hides behind its many folds. take off the veiling sheaths. let god be seen. take christ from off the cross. quality..scientific investigation. 6. let the two paths converge. balance the pairs of opposites and let the path appear between the two. god and the path and man are one. quality..balance. thus the three major rays sum up in themselves the process of creation, of energising, through the urge of the divine will; and the work of the four minor rays (as they are called, though with no idea of there being lesser or greater) is to elaborate or differ

rays- volume i: esoteric psychology i copyright 1998 lucis trust china .3 rd ray of intellect .1 st ray of "i indicate the way" government germany. 1st ray of power .4 th ray of art "i preserve" france. 3rd ray of intellect. 5th ray of. i release the light" knowledge great britain. 1st ray of power .2 nd ray of love "i serve" or government italy .4 th ray of art. 6th ray of idealism" i carve the paths" u.s.a. 6th ray of idealism .2 nd ray of love "i light the way" russia. 6th ray of idealism .7 th ray of" i link two ways" magic and order austria .5 th ray of knowledge .4 th ray of art "i serve the lighted way" spain. 7th ray of order. 6th ray of "i disperse the clouds" idealism brazil .2 nd ray of love. 4th ray of art "i hide the seed" a close analysis of the above will indicate certain l

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

final "it is finished,"25 he passed through the gates of death to a joyful resurrection. the gradual revelation of the plan and its service always accompanies the initiation process; the individual learns to subordinate his life to the will of the father, and to become as christ became the servant of that will. the initiation process itself is only a part of the general plan for the race, and the paths of discipleship and of initiation are but the final stages of the path of evolution. the earlier steps on the path are concerned with human living and experiencing, but the final stages, after the new birth, are concerned with spiritual unfoldment. what is true of the unfoldment of the individual is true of the race; and all these stages must be worked out in the racial life. those who see t

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

ly present and capable of re-acquisition at will, but they are all held below the threshold of consciousness. livingness, being, wholeness and unity are the distinctive characteristics of this highly evolved stage, which is, in its turn, the foundation for that higher evolutionary cycle of which we know nothing but which is hinted at in a treatise on cosmic fire and in all references to the seven paths which open up before the adept of the fifth initiation. absorption into the one life is the nature of this elevated state of consciousness. freedom from all that is implied in the use of the words form and ego is the major characteristic, and, therefore, many ancient scriptures, when attempting to deal with and explain this supernormal and superlative condition, are forced back into the use

gy ii copyright 1998 lucis trust weary pilgrim from one rejection to another, until with unerring choice he makes the great decision" this is quoted from the old commentary. we will divide what we have to say about the functioning and effect of the law of repulse into three parts: a. the law of repulse, and the function and quality of desire. b. the law of repulse, as it expresses itself upon the paths of discipleship and initiation. c. the law of repulse, as it "drives in seven directions, and forces all that it contacts back unto the bosom of the seven spiritual fathers" this law works through the soul in all forms. it does not literally affect matter, except in so far as form is affected when the soul "withdraws, or occultly "repudiates" it will be apparent, therefore, that our understa

n which is the indication of a hard heart, will land the aspirant in the prison of a crystallized shell, which is far harder to break than the normal prison of the life of the average selfish man. this selfish spiritual desire is oft the major sin of so-called esotericists and must be carefully avoided. therefore, he who is wise will apply himself to serve and obey. b. the law of repulse upon the paths of discipleship and initiation when the discriminating sense (the spiritual correspondence of the sense of smell, the last of the five senses to emerge in humanity) has been adequately developed in the aspirant, and he knows the pairs of opposites and has gained a vision of that which is neither of them, then he can pass on to the path of discipleship and enter upon the arduous task of coope

controlled activity. upon the path of initiation, the awakening and full-conditioned functioning of the two head centres is completed. this is the result of the use of the technique of duality by the initiate. one head centre, the thousand-petalled lotus, represents the spirit or life aspect; the other, the ajna centre, represents matter or the form aspect. thus the work carried forward upon the paths of evolution, of probation, and of discipleship is completed upon the path of initiation, and thus, when the rays are understood, you have the possibility of a new system of awakening the centres, or chakras. but this system concerns only the awakening of the central part of the centre or lotus of force. the teaching given in the oriental and theosophical books refers primarily to the awaken

nt in- 395- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust evolution which the race has reached and they are convinced of the inevitable change for the better which is on its way. they emphasise the point of common endeavour and seek to interpret to the public the trend of the present world efforts as these begin the work of swinging the world on to new paths and producing in the minds of the people new and better ideals. 3. they seek to teach also the fact that the many national, religious and social experiments are only modes of expansion, ways of growth and needed lessons. they seek to point out that the effects of these will be twofold. first, they will demonstrate the usefulness of those lines of thought and consequent methods which will eve

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ly "discovered and disclosed" to the watching eyes of all of us and this is due entirely to your own effort and to the growing potency of this group of disciples. you are not so deeply immersed in the fogs of glamour though you are still held back by fear not fear for yourself but needless fears for those you love. you do not, therefore, see them, the problems which they face, or their individual paths of destiny with clarity; this, as you may well surmise, prevents your being as spiritually useful to them as you might be. the usefulness of disciples to those who are linked karmically to them and for whom they feel rightly or wrongly a sense of responsibility shifts from stage to stage with growth. one's physical care for one's loved ones may and must persist in some measure, though a moth

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

sed demand of peoples in all lands. where there is this unification of purpose, this uniformity of spiritual intention and of realised demand, then there is only one thing which can arrest his reappearance and that is the failure of mankind to- 92- the reappearance of the christ copyright 1998 lucis trust prepare the world stage for that stupendous event, to "prepare the way of the lord, make his paths straight (matthew iii.3, to familiarise the people everywhere with the idea of his coming, and bring about the required measure of peace on earth a peace based upon right human relations. it is surely needless here to deal with the theme of the preparation which the individual should make within himself as he prepares for the work to be done. men have had the principles of right spiritual co

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

the nations copyright 1998 lucis trust influence, it is interesting to note that italy carries forward her plans with very little hate and with the minimum of persecution and of resentment; she stands steadily for peace, no matter what the people may believe under the influence of national propaganda and the theories of the newspapers. her motto, esoterically stated, is, as you know "i carve the paths" this will be true eventually in the spiritual as well as in the literal sense. rome was the great road builder and road maker of europe in the far distant past; today the british race (who are largely re-incarnated romans and hence the friendly feeling which basically exists between the two countries in spite of outward appearance) are the original railroad makers. this is all upon the mate

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

y becomes possible in this particular form when "the sons of mind who are the sons of god and whose nature is at-one with his began to move on earth. the science of impression is in reality the technique whereby humanity has been taught by the spiritual hierarchy from the moment of its first appearance upon earth; it is the technique which all disciples have to learn (no matter which of the seven paths they may eventually choose) and it is also the sublime art which every master practises on inspiration from shamballa; it is a technique which is implemented by the will, and its consummation is the complete assimilation of the "little wills of men" into the divine purpose; it is the acceptance on their part of the promotion of that purpose through right impression on all forms of life at an

nal root-race of men; it therefore lies a very long way ahead of our present point in evolution. i will here make a statement which will probably convey nothing to the intelligence of the average disciple, but which may constitute a fruitful seed thought to the initiate who may read these words: the purpose of sanat kumara is created at present by the synthesis which the nature of the final seven paths reveals. it is adapted in time and space to human intelligence by the presented plan, and in the glory of consummation the completed plan will reveal the purpose on all the seven planes of evolution. then evolution, as formulated and imposed by the hierarchy, will end and a greater dynamic expansion will take its place. you will note that all along the lines of teaching there comes an eventu

and the etheric vehicle copyright 1998 lucis trust recognition of the purpose. speaking practically (and that is always of major importance, it might be said that evolution controls the form of the purpose; the plan concerns the hierarchical recognition of the purpose, whilst the purpose is the synthetic thought which pours into the supernal consciousness of the lord of the world along the seven paths of which the masters become aware at a certain very high initiation. the seven great energies flow into our manifested world along the lines of the seven paths; these are not the direct energies of the seven rays, because these concern consciousness in a most specific manner; they are the substantial energies of material expression and their origin concerns a great mystery. these two lines o

hrough a physical vehicle. they nevertheless have an etheric body composed of the substance of the cosmic etheric levels buddhic, atmic, monadic and logoic levels and these levels are the four cosmic ethers, the higher correspondence of our etheric planes; these higher levels are the four levels of the cosmic physical plane. until they choose, at the sixth initiation of decision, one of the seven paths of ultimate destiny, the masters function in their cosmic etheric bodies. these three major energy centres are closely related to each other, and through his own individual major centres (the head, the heart and the throat) the disciple is in relation with the three planetary centres. i would have you ponder on this statement for it has practical value. 3. the monad, as you know, is to be fo

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

ecause desire has at last been transmuted into aspiration. after proving his steadfastness to the ideal of the spiritual life in the intervening signs, he passes again into pisces, from the opposite direction to his usual procedure, having earned the right to mount the cardinal cross of the heavens, the power to take a final planetary initiation and the privilege of passing on to one of the seven paths to which i have made reference in my other books; these eventually give him "the freedom of the seven solar systems" as it is called in contradistinction to "the freedom of the seven planetary spheres" which the experience of initiation has guaranteed him, after a process of intensive training in one or other of the planetary schools (according to his ray type) and the path of service chosen

onstellations. transforming. the sun. the soul. transfiguring. the planets. to these i might add one word in connection with the earth and its humanity which is allied to all the above. this diagram five word is translated, for when the "souls of just men are made perfect" a process of translation takes place which lifts humanity off and away from the planet on to one or other of the seven cosmic paths to which our seven initiations form the entering doors. in connection with the human individual and his progress and initiation or translation from one state of consciousness to another, there is to be found a small replica of the above: a. the soul of man receives from all three major planetary centres or groups. b. the darkened spots indicate awakened, alert centres. c. the diagram indicat

s way the reverse of the first law, that of vibration. it is vulcan and neptune in opposition which is as yet an almost incomprehensible thing to us (c.f. 597) 7 "no man begins to coordinate the buddhic vehicle until he comes under the influence of neptune. when this happens, his personality horoscope will show this influence as dominant (c.f. 899) 8 "the neptunian scheme governs one of the three paths of return and gathers to itself eventually all those egos who attain primarily through handling sixth ray energy (c.f. 899- 393- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 9 "neptune a. presides over and makes possible the 2nd initiation. b. is one of the major synthesising planets. c. is an absorbing or abstracting planet. d. is connected with th

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

i was, however, so extroverted in my thinking and activities that i was relatively unaware of them. i had made a clean break with my family and had brought my life as a society girl to an end- 28- the unfinished autobiography copyright 1998 lucis trust when i say "a clean break" i do not mean that i had severed all relations. i have always kept in touch with my family from then till now, but our paths have wandered far apart, our interests were and are widely different, and our relationship now is that of friends and not cousins, etc. taking it by and large i believe i have had a more interesting and exciting life than they have. i have never felt that ties of physical blood amount to much. why should people like each other and cling together because fortunately or unfortunately they happ

e take people who have no beliefs at all but who are willing to accept an hypothesis and attempt to prove its worth. the arcane school is therefore non-sectarian, non-political, but deeply international in its thinking. service is its keynote. its- 111- the unfinished autobiography copyright 1998 lucis trust members can work in any sect and any political party provided that they remember that all paths lead to god and that the welfare of the one humanity governs all their thinking. above everything else, this is a school in which a student is taught that the souls of men are one. i would like to add, also, that this is a school wherein belief in the spiritual hierarchy of our planet is scientifically taught, not as a doctrine but as an existent and demonstrable kingdom in nature. there has

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

, composed of the antahkarana proper, 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, c

rana 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 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

ent, 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 teaching down to points and lines and place until such time when these terms mean little to him and he knows more. 8. these three paths of life are the channels for electric fire, solar fire and fire by friction, and are related in their usage to the three stages of the path of evo

lete unity with all spiritual expressions of life, the word "more (meaning increased) must perforce give way to the word "deep" in the sense of penetration. having said this, brother of mine, how much have you comprehended- 408- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust it is at this point that the initiate is confronted for the first time with the seven paths, because each path constitutes a mode of penetrating into realms of realisation beyond our planet altogether. in order to do this, the initiate has to demonstrate his mastery of the law of differentiation and arrive at a knowledge of the seven paths through differentiating the seven sounds which make up the one sound, but which are not related to the seven sounds which compose the threefold

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

e one" 5. no claim for place or power is made, and the claim of being an initiate is never heard. the headquarters group and the workers in the school are there because of spiritual inclination. 6. the arcane school is non-sectarian, non-political and international in its thinking. service is its keynote. its members can work in any sect and in any political party, provided they remember that all paths lead to god and that "the one humanity" governs all their thinking. 7. the fundamental doctrines of the ageless wisdom, recognised all over the world and as expounded in my books, constitute the foundational teaching of the arcane school. this is so, not because they are my books but because they are part of the continuity of the ageless wisdom and constitute the latest emanation of the agel

ed inspiration; then for the first time the initiate becomes consciously receptive to the energy pouring into the hierarchy from the great white lodge on sirius- 190- discipleship in the new age- volume ii copyright 1998 lucis trust it is at this point of revelation and in relation to this symbol that the initiate eventually stands. then the "many lines of force within the square become the seven paths of light which claim his choice, leading him on to the sevenfold path of initiate evolution" this is the way of the higher evolution of which man knows nothing. the words refer to the seven paths which the master has to consider and from which he has to choose his future way. then the symbol takes on the following form "all paths meet at the centre. the many become the seven and the eight. f

to initiation, involves the seeing of the remote yet the attainable; all vision leads up to the momentous event of the sixth initiation, when the master faces what is for him the final vision within this planetary ring-pass-not. he makes his great decision on the basis of the seen opportunity, and through his response to the seven phases of that cosmic vision, he treads one or other of the seven paths. for this great "crisis of vision" all the lesser visions have prepared the master; after his decision is made there is no longer any vision as we comprehend the term. there is a factual perception of such a nature that the element of time as evidenced by remoteness, by the distance between this and that, between here and there forever disappears. this is, necessarily, a somewhat meaningless

e is no longer any vision as we comprehend the term. there is a factual perception of such a nature that the element of time as evidenced by remoteness, by the distance between this and that, between here and there forever disappears. this is, necessarily, a somewhat meaningless statement to the majority of people. for the aspirant, whether his goal is the path of discipleship or one of the seven paths leading away from known planetary experience, there is persistently that which conveys to consciousness two factors- 234- discipleship in the new age- volume ii copyright 1998 lucis trust a. a dualistic perception of that which has been attained and of that which lies ahead to be attained. b. a recognition of the events which will, if experienced, merge the two into one major happening; time

key to the entire technique. it is, however, a technique which is formulated by the initiate himself and is not one imposed upon him within an ashram or by the watching master. all these points of revelation also concern the techniques of creation, and indicate to the master what will be the nature of the creative work with which he under law, according to ray, and in relation to one of the seven paths will eventually work. the entire theme is too complex for anything more than hinted concepts at this time. the general theme has been covered by me to date under four groups of thoughts or four groups of presented ideas. even though i realise that i am repeating what has been earlier given. i must for the sake of clarity call your attention to them anew: 1. the five points of revelation. of

ing-pass-not. for their understanding, and for freedom of movement within those areas, all the past has prepared the initiate, and in the unfoldment of the three divine aspects of intelligence, love and will, the disciple or initiate has been creating the instrument and developing the faculties which will enable him to move out into solar or cosmic spheres of action, via one or other of the seven paths; with these i have dealt as far as now is possible in the last volume of a treatise on the seven rays, vol. v. e. ability to see the. inclusive whole. this is the practical angle of the above mentioned reality. the initiate consciously includes in his thinking this new area of the divine life to which any particular initiation can introduce him. seeing, recognising and registering the vision

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

a department of workers whose major task it is to work solely in the world of illusion and with astral matter. this department came into being in atlantean days when the great controversy took place between those who embodied the consciousness or soul aspect of deity and those who were similarly representative of the matter aspect of deity. symbolically speaking, the left-hand and the right-hand paths came into being; white and black magic were brought into conflict with each other and the pairs of opposites (always existent in manifestation) became active factors in the consciousness of advanced humanity. the battle of discrimination was opened, and humanity became active upon the field of kurukshetra. where there is no conscious response to a condition and no registered awareness, there

gh them therefore the laws that function on the planes whereon those bodies express themselves, then will there be more intelligent and more useful work offered in cooperation with the occult hierarchy. in the esoteric group, which is composed of the true spiritual esotericists found in all exoteric occult groups, in the church, by whatever name it may be called, and in masonry you have the three paths leading to initiation. as yet they are not used, and one of the things that will eventuate when the new universal religion has sway and the nature of esotericism is understood will be the utilisation of the banded esoteric organisms, the masonic organism and the church organism as initiating centres. these three groups converge as their inner sanctuaries- 335- the externalisation of the hier

itiating centres. these three groups converge as their inner sanctuaries- 335- the externalisation of the hierarchy copyright 1998 lucis trust are approached. there is no dissociation between the one universal church, the sacred inner lodge of all true masons, and the innermost circles of the esoteric societies. three types of men have their need met, three major rays are expressed, and the three paths to the master are trodden, leading all three to the same portal and the same hierophant. it must not be forgotten that only those souls who are on the probationary path or the path of discipleship will form the nucleus of the coming world religion. it exists on the inner planes for the purpose of gathering out of all the churches those who have reached the point in evolution where they can c

that full complement, or embryonic ashrams of which there are already quite a few. one of the results of this hierarchical alignment and adjustment will be the establishment, for the first time, of a fluid interplay and movement between the three planetary centres. chohans are today passing out of the hierarchy into the council chamber of the lord of the world, or on to one or other of the seven paths; senior masters in charge of ashrams are taking higher grades of initiation and taking the rank of chohans; initiates above the third degree are rapidly taking the fourth and fifth initiations and becoming masters (taking both initiations in one life, and their places are being taken by lesser initiates; these, in their turn, have been training disciples to take their places, until in this p

ee worlds their affiliation with an ashram will they share in this dual process. are you prepared for this? in connection with the council chamber of sanat kumara, the lord of the world as this subject concerns one of the seven goals towards which the masters aim after they have attained the fifth initiation, it will be obvious to you that there is little that i can say about it. one of the seven paths for which the way of the higher evolution prepares the senior initiates is the path of earth service. this path, as you know, keeps the masters attached to service in the three worlds for a period much longer than the average. it involves tremendous sacrifice. just as the disciple has to live a dual life, with one part of his reflective nature and awareness centred in the life of the hierarc

way of bliss is entirely forgotten. but, owing to the impulsion of life itself, progress ever continues; knowledge must ever be transmuted into wisdom; love must ever be accompanied by divine will; planning must ever give way to divine purpose; light must ever be succeeded by life; from the hierarchy, the initiate must pass to shamballa, and from shamballa he will follow one or other of the seven paths; the path of evolution gives place to the way of the higher evolution; planetary recognitions eventually expand into solar contacts; the christ-consciousness eventually unfolds into something so all-inclusive that we have as yet no word for it or any need of words; recognition of the father and of monadic being causes all lesser recognitions to fade out, and soul-consciousness and progressiv

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

iny. he may not even finally become a member of the great council; that is reserved for relatively few and for those who can take even still higher initiations within the ring-pass-not of our planet a task of profound difficulty. there are other and interesting alternatives, as i have elsewhere told you. the initiate may pass out of this planetary life altogether along one or other of the various paths by means of which a master can start upon the path of the higher evolution and for which all that has transpired in the past will have prepared him. whichever way he goes, the master remains a part of the purpose; he knows forever the secret of the darkness which brings light, and the "inscrutable will of god" is no longer a mystery to him. he comprehends the divine idea and can now cooperat

nity. but, my brothers, it is the unity of his ray, of his ashram and of the plan; it is the unity of the hierarchy which exists for purposes of service and active work in its seven major groups and its three main departments or divisions. it is indeed attainment and liberation. but more must still be learnt if the way of the higher evolution is to be trodden and a choice between the seven cosmic paths made a choice which curiously enough is not dependent upon ray, for all rays are to be found on all these paths. this can only be done through synthesis. this law of synthesis "works through the seven which yet are one; which points to the seven ways and yet those upon the seven ways are one; which initiates the universal into the many but preserves its integrity; which originates the plan b

ce. forget not that our seven planes are only the seven subplanes of the cosmic physical plane. iii. i therefore opened up the subject of the possibility of the higher initiations which confront the members of the hierarchy. in this connection it is useful to remember that: 1. the council chamber at shamballa provides a goal for the members of the hierarchy, but not an abiding place. 2. the seven paths which stretch out before a master are entered by the treading of the way of the higher evolution. 3. the so-called third initiation, the transfiguration, is only the first major initiation, from the standpoint of the hierarchy; it marks the moment in time and space when the initiate sees truly and for the first time the door which opens on to this higher way. then if he chooses the path that

atmic plane emergence will purpose initiation 6. decision throat centre 3rd ray monadic plane fixation intelligent cooperation creativity initiation 7. resurrection head centre 2nd ray logoic plane the eternal pilgrim love-wisdom attraction initiation 8. transition hierarchy four minor rays planetary choice consciousness sensitivity initiation 9. refusal shamballa three major rays systemic seven paths being existence it will not be possible for you to comprehend the synthesis which governs the four final initiations, and for these experiences we have as yet no adequate language. all that is possible is- 220- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust to indicate certain spiritual trends and tendencies and as this section is written prim

ed "door" this door is not in the same sense an obstruction as is the first door; it opens on to the way of the higher evolution. the first door symbolically admits the initiate into the "heart of the sun" whilst the second door in a most mysterious sense indicates the route which must be followed by the liberated initiate who seeks to penetrate to the central spiritual sun to which all the seven paths eventually lead. the door to the way of the higher evolution- 230- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust i write not for those initiates who have taken the third initiation, whose personality is soul-dominated and who "walk ever in the light" it will therefore be obvious that there is relatively little that i can say at this point whi

e on the two lower levels of the cosmic etheric plane the buddhic and the atmic, the planes of spiritual love and intelligent will. the way of the higher evolution leads through the monadic and logoic planes (the two highest levels of the cosmic physical plane; when the four planes of the cosmic etheric plane are completely mastered and under occult direction, the initiate is faced with the seven paths and with the choice to tread one or other of them. his choice is naturally dependent upon ray determinations and past activity but is nevertheless a free choice, because all limitation has been removed, all wrong identification with physical forms is now impossible, and the initiate's only limitation is that imposed by entrance into cosmic levels of awareness with which he is still unfamilia

ALICE BAILEY THE LABOURS OF HERCULES

omber visitor from earth affrighted charon, and forgetting the fee, he ferried the stranger across. hercules at last had entered hades, a dim and misty region where the shades, or better said, the shells of those departed flitted by. when hercules perceived medusa, her hair entwined with hissing snakes, he seized his sword, and thrust at her, but struck naught save empty air. through labyrinthine paths he threaded his way until he came to the court of the king who ruled the underworld, hades. the latter, grim and stern, with threatening- 98- the labours of hercules mien, sat stiffly on his jet black throne as hercules approached "what seek you, a living mortal, in my realms" hades demanded. hercules said "i seek to free prometheus [171 "the path is guarded by the monster cerberus, a dog wi

AN INTRO TO STUDY OF THE KABALAH

that oral instruction which the rabbis of the olden times prided themselves upon possessing, and which they have even claimed as being "the secret knowledge" which god gave to moses for the use of the priests themselves, in contradistinction to the written law intended for the masses of the people. one of the principal conceptions of the kabalah is that spiritual wisdom is attained by thirty-two paths, typified by the ten numbers and the 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

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 they obtained from the thirty-nine books of the o.t. canon, by collecting the twelve minor prophe

ish translation can be obtained) a. e. waite in his work on the kabalah states that rabbi azariel ben menachem in his "commentary on the sephiroth" allots a particular colour to each one, but these do not agree with the colours given in the zohar, where we find kether called colourless, tiphareth purple, and malkuth sapphire-blue. these ten sephiroth are thought of as being connected together by "paths" twenty-two in number, shown on the diagram; they are numbered by means of the letters of the hebrew alphabet, each of which being equally a letter and a number. the 22 trumps of the pack of tarot cards (tarocchi) are also related to these paths. the 22 paths, added to the 10 sephiroth form the famous "thirty-two ways" by which wisdom descends by successive stages upon man, and may enable hi

e letters of the hebrew alphabet, each of which being equally a letter and a number. the 22 trumps of the pack of tarot cards (tarocchi) are also related to these paths. the 22 paths, added to the 10 sephiroth form the famous "thirty-two ways" by which wisdom descends by successive stages upon man, and may enable him to mount to the source of wisdom by passing successively upward through these 32 paths. this process of mental abstraction was the rabbinic form of what the hindoo knows as yoga, or the union of the human with the divine, by contemplation and absorption of the mind in a mystical reverie. frequently quoted kabalistic words are: arikh anpin, makroprosopos, the vast countenance which is a title of kether the crown, deity supreme; zauir anpin, mikroprosopos, the lesser countenance

ANALYSIS OF THE 5 6 INITIATION

and the chiefs hold symbols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of the supernals. it is also a symbol of the triangle, the two con-dividing, the one reconciling. it is the reconciled one that in a mystical sense is buried and alive in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cr

he lives and dies. his hands are bound which symbolizing that only one of the pillars is free, the trunk of his body, the middle pillar. the serpent and the flaming sword represent wisdom and strength. the slow and subtle movement of the serpent and the rush of the lightening flash portray opposites in harmony and wisdom. this is the conjoining of the ankh and zauir anpin in a h i h v h= 32= the paths and the sephiroth in total. the second adept proceeds to lead a potent prayer that is designed to bring the first formulation of light into the aspirant. the prayer begins "and the \yhla jwr moved upon the face of the waters" the prayer is an invocation unto the higher. 6 the hands of the aspirant are then unbound and the lesson of humility is again reinforced deeper; once in the twenty-one

ARADIA GOSPEL OF THE WITCHES

have goodfortune thereby.chapter viii.t o have a good vintage and very good wine bythe aid of diana.chapter ix.t ana and endamone, or diana and endymion.chapter x.madonna diana.a legend of cettardo, and how diana appeared with tenbridesmaids to give away a bride incantation to dianafor a wedding. page 5 n r r r r r i should, however, in justice to those who do care to explore dark and bewildering paths, explainclearly that witch-lore is hidden with most scrupulous care from all save a very few in italy, just as itis among the chippeway medas or the black voodoo. in the novel to the life of i settimanian aspi-rant is represented as living with a witch and acquiring or picking up with pain, scrap by scrap, herspells and incantations, giving years to it. so my friend the late m. dragomanoff t

ARCHANGELIC FORCE ON THE PATHS

ces or oral narration, but believe it was chiefly the latter. however, there are a few wizardswho copy or preserve documents relative to their art. i have not seen my collector since thegospel was sent to me. i hope at some future time to be better informed. page 2 aradiaor thegospel of the witchesbycharles g. leland.londondavid nutt,270-71 strand1899 page 1 n r r r th2-2 archangelic force on the paths r. r. e t a. c. z e l a t o r a d e p t u s minor this 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- 1

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 archangelic force on the paths herein containeth the archangelic forces that governeth the paths on the tree of life. let the adept call on these archangelic forces when either skrying or traveling in the spirit vision in a specific path. it should be remembered by the z.a.m. that these are potent forces that bringeth forth the complete potential of the microcosmic path in which they govern. therefore, the following instr

orth the complete potential of the microcosmic path in which they govern. therefore, the following instructions may prove helpful. 1. first and foremost, we must always give due reverence to the lord of the universe, for it is written: even as the whole is greater than its parts, so is he greater than we. it is particularly important in working within the framework of the tree of life in that the paths are microcosmic. in addition, let the adept realize that all this proceedeth from him, therefore, do we invoke him. 2. the divine name that ruleth the microcosmic paths proceedeth from the macrocosm. therefore, we utilize the divine name of the individual sephira above the path, because migration is from the lower unto the higher. 3. since forces are being transferred in both directions on t

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

ierarchial order on both the lower sephiroth and the upper sephiroth. however, its nature will be in keeping with the great work by only utilizing the above sephiroth. 4. the adept may wish to light up the \yyj u in the microcosm. the use of these archangelic forces along with the divine names attributed to the sephiroth shall prove extremely useful. here are the angelic forces that governeth the paths: 3 path archangel hebrew a raph rthe templar orders in freemasonry an historical consideration of their origin and development by arthur edward waite having regard to the fact that emblematic freemasonry, as it is known and practised at this day, arose from an operative guild and within the bosom of a development from certain london lodges which prior to the year 1717 had their titles in the

BALANONES TEMPLE OF SET FAQ

" though that statement above seems simple enough, the study and pursuit of xeper has proven complex and long, intriguing and challenging enough to keep setians occupied for a life time- apr 28, 1996, priest roger whitaker, xepera-l: xeper describes a methodology for manifestation. you cannot separate yourself from the force which motivates one to xeper. it is ingrained within the many and varied paths which lead to it. xeper such as it is results in a deeper recognition of self consciousness, i.e, the uniquely human ability to sense its separateness within the body even while it resides within it. this heightened sense of self being, itself the result of polaric constituents- its me, in this other thing called a body- becomes a building block of a personal methodology based upon knowledge

BLACK WITCHCRAFT

ss, a lord of chaos and sorcerous power. set should not be considered merely a god in an anthropomorphic sense, rather a deific force which is the very essence of our being. when azazel or lucifer brought to cain the black flame of consciousness, this was as too set s gift to mankind. by working in the circles of luciferian craft, you are merely fulfilling your ancient heritage. while some choose paths less dangerous than this; the reality of witchcraft as a luciferian gnosis cannot be denied. the great work in reference to set is for the magician to seek divinity, that is awareness, individuality and personal power. by believing in yourself rather than something higher than you (the only higher angelick or demonic being is you, the luciferic angel or holy guardian angel) you become as you

BLAVATSKY H P ANTHROPOGENESIS

ed on next page[[vol. 2, page] 32 the secret doctrine. archaic tradition, which states that venus changes simultaneously (geologically) with the earth; that whatever takes place on the one takes place on the other; and that many and great were their common changes- it is for these reasons that st. augustine repeats it, applying the several changes of configuration, colour, and even of the orbital paths, to that theologically-woven character of venus-lucifer. he even goes so far in his pious fancy as to connect the last changes of the planet with the noachian and mythical deluge alleged to have taken place 1796 years b.c (see "city of god" lxxi, ch. viii. as venus has no satellites, it is stated allegorically, that "asphujit (this "planet) adopted the earth, the progeny of the moon "who ove

s above, of the nine, together made the 10, that is[[diagram] or[[diagram, or the sacred ten (numbers or sephiroth, or jod- and these numbers were 'the light' just as in the gospel of st. john, god (alhim, 31415 to one) was that light (20612 to 6561) by which (light) all things were made" in sepher jezirah, or numbers of creation, the whole process of evolution is given out in numbers. in its "32 paths of wisdom" the number 3 is repeated four times, and the number 4 five times. therefore, the wisdom of god is contained in numbers (sephrim or sephiroth, for sepher (or s-ph-ra when unvowelled) means "to cipher" and therefore, also, we find plato stating that the deity geometrizes in fabricating the universe. the kabalistic book, the sepher jezirah, opens with a statement of the hidden wisdom

ve times. therefore, the wisdom of god is contained in numbers (sephrim or sephiroth, for sepher (or s-ph-ra when unvowelled) means "to cipher" and therefore, also, we find plato stating that the deity geometrizes in fabricating the universe. the kabalistic book, the sepher jezirah, opens with a statement of the hidden wisdom of alhi in sephrim, i.e, the elohim in the sephiroth "in thirty and two paths, hidden wisdom, established jah, jhvh, tzabaoth, elohi of israel, alhim of life, el of grace and mercy- exalted, uplifted dweller on high, and king of everlasting, and his name- holy! in three sephrim: viz- b-s'ph-r, v-s'ph-r, v-siph-o-r "this comment sets forth 'the hidden wisdom' of the original text by hidden wisdom, that is, by the use of words carrying a special set of numbers and a spe

ctrine, and now expounded, is the only one, which can- without falling into the absurdity of a "miraculous" man created out of the dust of the earth, or the still greater fallacy of man evolving from a pinch of lime-salt (the ex-protoplasmic moneron- account for his appearance on earth. analogy is the guiding law in nature, the only true ariadne's thread that can lead us, through the inextricable paths of her domain, toward her primal and final mysteries. nature, as a creative potency, is infinite, and no generation of physical scientists can ever boast of having exhausted the list of her ways and methods, however uniform the laws upon which she proceeds. if we can conceive of a ball of fire-mist becoming gradually- as it rolls through aeons of time in the interstellar spaces- a planet, a

mbering minds, and had sinned. that is to say, they had committed evil unconsciously, by producing an effect which was unnatural. yet, like the other six primitive brother or fellow races, even so this seventh, henceforth degenerated race, which will have to bide its time for its final development on account of the sin committed- even this race will find itself on the last day on one of the seven paths. for "the wise* guard the home of nature's order, they assume excellent forms in secret* but we must see whether the "animals" tampered with, were of the same kind as those known to zoology[[footnote(s* this verse in the veda (x. 5-6 "the seven wise ones (rays of wisdom, dhyanis) fashion seven paths (or lines as also races in another sense. to one of these may the distressed mortal come- whi

the "animals" tampered with, were of the same kind as those known to zoology[[footnote(s* this verse in the veda (x. 5-6 "the seven wise ones (rays of wisdom, dhyanis) fashion seven paths (or lines as also races in another sense. to one of these may the distressed mortal come- which is interpreted solely from the astronomical and cosmic aspect- is one of the most pregnant in occult meaning. the "paths" may mean lines (maryadah, but they are primarily beams of light falling on the paths leading to wisdom (see rig veda iv. 5-13) it means "ways" or paths. they are, in short, the seven rays which fall free from the macrocosmic centre, the seven principles in the metaphysical, the seven races in the physical sense. all depends upon the key used "rig veda" x. 10, 5, 2[[vol. 2, page] 192 the sec

BLAVATSKY H P COSMOGENESIS

of action and limited responsibilities; each contained in a larger individuality, to which its own interests are subservient, and each containing lesser individualities in itself- stanza i- continued. 4. the seven ways to bliss (moksha* or nirvana) were not (a. the great causes of misery (nidana* and maya) were not, for there was no one to produce and get ensnared by them (b (a) there are seven "paths" or "ways" to the bliss of non-exist[[footnote(s* nippang in china; neibban in burmah; or moksha in india* the "12" nidanas (in tibetan ten-brel chug-nyi) the chief causes of existence, effects generated by a concatenation of causes produced (see comment. ii[[vol. 1, page] 39 the causes of being. ence, which is absolute being, existence, and consciousness. they were not, because the universe

te again. the fire, the flame, the day, the bright (lucky) fortnight, the six months of the northern solstice, departing (dying) in these, those who know the brahman (yogis) go to the brahman. smoke, night, the dark (unlucky) fortnight, the six months of the southern solstice (dying) in these, the devotee goes to the lunar light (or mansion the astral light also) and returns (is reborn. these two paths, bright and dark, are said to be eternal in this world (or great kalpa 'age. by the one a man goes never to come back, by the other he returns" now these names "fire "flame "day" the "bright fortnight" etc, as "smoke "night" and so on, leading only to the end of the lunar path are incomprehensible without a knowledge of esotericism. these are all names of various deities which preside over t

pass through every cycle of being, culminating in its highest point on earth in man[[footnote(s* it was, as we shall see, at this period- during the highest point of civilization and knowledge, as also of human intellectuality, of the fourth, atlantean race- that, owing to the final crisis of physiologico-spiritual adjustment of the races, humanity branched off into its two diametrically opposite paths: the right- and the left-hand paths of knowledge or of vidya "thus were the germs of the white and the black magic sown in those days. the seeds lay latent for some time, to sprout only during the early period of the fifth (our race (commentary[[vol. 1, page] 193 the first cause of sin. spirit per se is an unconscious negative abstraction. its purity is inherent, not acquired by merit; hence

wo (deva or angel) and two becomes three (or man" etc, etc, so we are taught that the curds (world-stuff) become wanderers (comets, these become stars, and the stars (the centres of vortices) our sun and planets- to put it briefly (b) there are four grades of initiation mentioned in exoteric works, which are known respectively in sanskrit as "srotapanna "sagardagan "anagamin" and "arhan- the four paths to nirvana, in this, our fourth round, bearing the same appellations. the arhan, though he can see the past, the present, and the future, is not yet the highest initiate; for the adept himself, the initiated candidate, becomes chela (pupil) to a higher initiate. three further higher grades have to be conquered by the arhan who would reach the apex of the ladder of arhatship. there are those

oofs- as good as any- only because that day, when all the seven keys shall be delivered unto science, or rather the men of learning and research in the symbological department, has not yet dawned? in the face of the crushing discoveries of geology and anthropology with regard to the antiquity of man, shall we- in order to avoid the usual penalty that awaits every one who strays outside the beaten paths of either theology or materialism- hold to the 6,000 years and "special creation" or accept in submissive admiration our genealogy and descent from the ape? not so, as long as it is known that the secret records hold the said seven keys to the mystery of the genesis of man. faulty, materialistic, and biassed as the scientific theories may be, they are a thousand times nearer the truth than t

lem is likewise a religious type. this reverence for the production of life, introduced into the worship of osiris the sexual emblems. is it strange that they regarded with reverence the great mystery of human birth? were they impure thus to regard it? or are we impure that do not so regard it? but no clean and thoughtful mind could so regard them. we have travelled far, and unclean have been the paths, since those old anchorites first spoke of god and the soul in the solemn depths of their first sanctuaries. let us not smile at their mode of tracing the infinite and the incomprehensible cause throughout all the mysteries of nature, lest by so doing we cast the shadow of our own grossness on their patriarchal simplicity("progress of religious ideas" vol. 1, p. 17, et seq[[vol. 1, page] 359

BLUE EQUINOX

the process whereby a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it is yet possible for initiates to guide others. 4. every man must overcome his own obstacles, expose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly tried and tested, for there are many who think themselves to be master who have not even begun to tread the way of service that leads thereto. 5. now the great work is one, and the initiation is one, and the reward is one, however diverse are the symbols wherein the unuterrable

e maidens shall dance, and bright babes be born unto them. thou shalt inspire the proud ones with infinite pride, and the humble ones with an ecstasy of abasement; all this shall transcend the known and the unknown with somewhat that hath no name. for it is as the abyss of the arcanum that is opened in the secret place of silence. liber lxv 91 8. thou hast come hither, o my prophet, through grave paths. thou hast eaten of the dung of the abominable ones; thou hast prostrated thyself before the goat and the crocodile; the evil men have made thee a plaything; thou hast wandered as a painted harlot, ravishing with sweet scent and chinese colouring, in the streets; thou hast darkened thine eyepits with kohl; thou hast tinted thy lips with vermilion; thou hast plastered thy cheeks with ivory en

law, that no two stars are alike, and ye must understand also that this multiplicity is itself unity, and without 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 as

our holy books. but for nearly all men this is found to be a practice of exceeding difficulty. let then the aspirant follow the impulse of his own will in the decision to choose this or no. liber cl 115 the second mode is easy, agreeable, not tedious, and in the end as certain as the other. but as the way of error in the former lieth in discouragement, so in the latter are you to be ware of false paths. i may say indeed generally of all works, that there are two dangers, the obstacle of failure, and the snare of success. now this second mode is to dissociate the beings which make up your life. firstly, because it is easiest, you should segragate that form which is called the body of light (and also by many other names) and set yourself to travel in this form, making systematic exploration

it. from this year his interest in the occult seems to date, and it was about this time that he first consciously aspired to find, and get into touch with, a true occult order. this aspiration was, as we shall see, fulfilled three years later, when he had an opportunity to become a probationer of the a.a, and immediately grasped it; but during those three years his researches led him into varied paths: spiritualism, faithism and other isms on the one hand, and .the europe .the leicester. and .the cosy corner. on the other: last, but not least, into marriage, a difficult thing to put on one side and perhaps best left on the other. having then plunged wholeheartedly into this final experiment, the equinox 130 becoming as it were .omnia in uno. for a time, he emerged in a frame of mind well

obbing of churches! the gods seem to send imbeciles like louis xvi. and nicholas romanoff, and certain other persons whom i will not mention, at the moment when free men decide that it is time to strike for freedom. hear the word of the lord: in the next few years sanine and his like are going to hang a lot of people to a lot of lamp-posts. 666. special supplement the voice of the silence the two paths the seven portals liber lxxi the voice of the silence by helena petrovna blavatsky 8 =38 with a commentary by frater o.m. 7 =48 v a.a. publication in class b 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius the way lam is the tibetan word for way or path, an

BOOK OF ENOCH

th. and i saw the four winds which support the earth and the sky. 18.3] and i saw how the winds stretch out the height of heaven, and how they position themselves between heaven and earth; they are the pillars of heaven. 18.4] and i saw the winds which turn the sky and cause the disc of the sun and all the stars to set. 18.5] and i saw the winds on the earth which support the clouds and i saw the paths of the angels. i saw at the end of the earth; the firmament of heaven above. 18.6] and i went towards the south, and it was burning day and night, where there were seven mountains of precious stones, three towards the east and three towards the south. 18.7] and those towards the east were of coloured stone, and one was of pearl, and one of healing stone; and those towards the south, of red s

BOOK T

s of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of

BOOK OF BLACK SERPENT

an and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with green and gold, the color of vegetation and of growth: banish tho

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ianity there are many denominations (e.g. episcopalian, roman catholic, baptist, methodist. so it is in witchcraft. just as there is no one religion that is right for all people, there is no one denomination of witchcraft that is right for all witches. and that is as it should be. we are all different. our backgrounds both ethnic and social vary greatly. it has often been said that there are many paths, but they all lead to the same center. with so many paths, then, you are able to find the right one for you; the one path you can travel comfortably and securely. to be of the most use to you, the information i give in this book the training you will get is non-denominational. i take examples from different traditions (e.g. gardnerian, saxon, alexandrian, scottish, giving you both general in

tape recording outlining the principles of witchcraft which you intend to adhere to. keep the tape for future use for recording favorite rituals on. speaking out loud helps to consolidate beliefs, and make them clearer to you. lesson two beliefs deities as different as are the many religions of the world, in essence they are all the same. it has frequently been said that they are simply different paths all leading to a common center, and this is true. the basic teachings are all the same; all that differs is the method of teaching. there are different rituals, different festivals and even different names for the gods. notice that i say "different names for the gods" rather than, simply "different gods. friedrich max muller traced religion back to "an ineradicable feeling of dependence" upo

people, especially where religion is concerned. they have no hard and fast "commandments; no catechisms. they feel that all should be free to choose the religion that best suits them. it would seem obvious that there can be no one religion for all. temperaments differ. some love ritual for its own sake; others look for simplicity. all religions lead in the same direction, simply taking different paths to get there. witches feel that all should therefore be free to choose their own path. all including the witches' own children. a child should not be forced to follow a particular religion just because it is the religion of the parent (s. for this reason most witch parents try to give their children as wide a view of religion as possible, that the child may make a free choice when ready. it

cult for beginners in the craft and even for many long-time practitioners to find a particular form of practice with which they can feel really comfortable. usually one is so delighted just to find the craft at all, that one joyously embraces that initial contact even though, on later reflection, it does not contain all that one had hoped and expected. here, then, are listed a number of different paths of wicca, with a distillation of information on their beliefs and practices. for further information, don't hesitate to contact the group. an enclosed, stamped-addressed envelope would be appreciated, i'm sure. alexandrian wicca a tradition founded by alex sanders, in england. the rituals are basically gardnerian but have been modified with many judeo-christian and ceremonial magick elements

in many areas of the united states. for further information, contact y tylwyth teg, p.o. box 674884, marietta, ga 30067. church of the crescent moon "the church of the crescent moon is a cohesive, small group of highly dedicated individuals. each priestess and priest maintains services to the goddess or god she or he serves, and the goddesses and gods in general. therefore, the church offers many paths to the ultimate 'oneness' with the absolute" the purposes of the church of the crescent moon include perpetuating "the uncorrupted religion of ancient ireland" and providing "information and instruction about the goddesses and gods in general, irish culture and many occult subjects" although the church, which was originally organized in 1976, states that "we do not call ourselves wiccans" i

lan. its headquarters are at circle sanctuary, a 200 acre nature preserve and organic herb farm in the rolling hills of southwestern wisconsin. circle coordinates circle network "an international exchange and contact service for wiccans, neo-pagans, pantheists, goddess folk, shamans, druids, eco-feminists, native american medicine people, seers, ceremonial magicians, mystics and others on related paths" they publish an annual source, which i recommend to the seeker, the circle guide to pagan resources. i also recommend their quarterly newspaper, circle network news. circle sponsors a variety of seminars, concerts and workshops at their home base and around the country. at least once a year they also sponsor a special program for wiccan and other pagan ministers, and at summer solstice hold

BUDGE E

ugh by the sun during the tenth hour of the night. the opening text reads "this great god taketh up his place in this circle, and he uttereth words to the gods who dwell therein. p. 208 the name of the door of this city through which this great god entereth is aa-kherpu-mes-aru. the name of this city is metet-qa-utchebu. the name of the hour of the night which guideth this great god to the hidden paths of this city is tentenit-uheset-khak-abu" in the middle register are- 1. the boat of the sun, in which the god stands under a canopy formed by the serpent mehen; he click to view the boat of af, the dead sun-god, in the tenth hour. holds the symbol of life in his right hand, and a serpent, which serves as a sceptre, in his left. 2. a large two-headed serpent called thes-hrau, which is depict

CASE PAUL F THE BOOK OF TOKENS

creative world, or world of mental patterns. below briah is yetzirah, the world of formation, or plane of invisible forces. the fourth, and lowest, plane is assiah, the material world, or world of action and things [48] the meditation on heh* 1 in whatsoever object thou perceivest, know me as the essence, as the idea, and as the interior nature. because of this the wise come easily to me by many paths, yet in truth these different roads are but a single way. if thou canst penetrate into the nature of the simplest thing, there thou shalt find me. this is the key to the mystery of the sacred letters. fix thy mind on the object set before thee by any letter, and hold thy thought to meditate thereon. then shall the inner nature of that object be made known to thee, and by this means shalt tho

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

crescent moon at the top of the handle, others decorate theirs with their personal ruling planetary and birth sign glyphs entwined. when cleansing the area for rituals, you might like to scatter dried lavender or pot pourri and sweep it in circles widdershins, saying: out with sorrow, out with pain, joyous things alone remain. you can also sweep areas of your home such as uncarpeted floors, patio paths and seite 113 wicca01.txt yards to cleanse the home of negativity. remember to sweep out of the front door, away from the house and eventually into the gutter, or if in you live in a flat, you can collect the lavender and dust in a pan and send it down the waste disposal unit. you may also wish to cleanse the area further by sprinkling salt and pepper dissolved in water after sweeping. if yo

ldron, fill it with sand in which to stand candles, or surround it with a circle of red candles to represent fire. wishes written on paper can be burned in the candles. water darkened with mugwort may be placed in the cauldron, especially on seasonal festivals such as hallowe'en and may eve, and white candle wax dripped on the surface to create divinatory images that offer insights into potential paths. you can cast flower petals into the cauldron water to get energies flowing. for banishing, add dead leaves and tip the cauldron water into a flowing source of water. you can also burn incense in the cauldron if this is the focus of a ritual. the cauldron is a tool of spirit or akasha, the fifth element. the chalice the chalice, or ritual cup, used for rituals is traditionally made of silver

e it is the most powerful of the elements, it must be used only with care in seite 121 wicca01.txt a pure, calm frame of mind and for a positive purpose. the elemental creature of fire is the salamander, the mythical lizard that lives within fire (the name is nowadays given to a species of amphibious newts. the salamander offers an understanding of mystical processes and visions to inspire future paths and ventures. the colour of fire is gold, orange or red and its zodiacal signs are aries, leo and sagittarius. water water represents dusk, autumn and the quarter and direction of the west. it is the realm of love, relationships, sympathy, intuition, healing and the cycle of birth, death and rebirth. water can form the focus for rituals of purification, healing, all water and sea magick, moo

large, regular, round holes in it to let in the light* place a small, orange nightlight or tiny candle inside and leave off the lid. beginning anywhere in the circle of holes, look into each hole in turn, asking a question about your future life path and saying: jack o' lantern burning bright, let me pass through time this night, seeing not a future set, but possibilities that yet i can seize as paths unfold, jack, guide me to new joys untold* shut your eyes, open them, blink and write down the first image that comes either in your mind's eye or in the circle of light* continue until you have explored each of the eight windows of the future and have eight images. you can either interpret the images as referring to the eight time points of the wheel of the year, beginning with samhain, or

CHAOS MAGICK AND LUCIFERISM

iled in mentioning the ancient bon po practice of chud, presents the luciferian gnosis in its holy state, what is called complete union with the hga (holy guardian angel. the activity of severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended through desire and gnosis. lucifer is essentially the god of the air, or the astral plane. the luciferic powers are keys into the separation of the spiritual from the material, even though the luciferian may remain earth bound for some time. it is speculated that eventually something as this may grow boring and it would be time for the spirit to remain and move further into t

CHRONOLOGIA RORISPERGIUS

oldschmidt: also goldschmidt text from an arabic commentary on sefer yetzirah. according to "jewish quartly review, 19:1928. goldschmidt constructed a poor text from four existing versions instead of any one version. 1896 publication of les xxii lames herm tiques du tarot divinatoire by r. falconnier. peter davidson english version sefer yetzirah, which adds the "50 gates of intelligence" and "32 paths of wisdom" 1897 levi's le clef des grandes myst res published 1898 julius evola born aleister crowley joins the golden dawn; mathers publishes the book of the sacred magic of abra-melin the mag [abramelin] 1899 c.g. leland publishes aradia, the gospel of the witches 1900-1973 valentine tomberg. meditations on the tarot..the tarot is a system or organism of spiritual exercises" 1900 crowley e

COLLIER IRENE CHINESE MYTHOLOGY

t, on foot, to map the route between the buddha s home in india to the emperor s palace in china. at the same time she could also assess and confront the types of dangers that human pilgrims might encounter along the way. the buddha agreed with kuan yin s plan. the sandy-haired monster, the pig, the dragon, and the monkey with an assistant, kuan yin recorded distances and the location of mountain paths along the road from india to the emperor s home in china. at a river crossing, a hideous sandy-haired monster jumped out and attacked kuan yin s assistant. when the monster realized that it was the goddess kuan yin standing on the shore, he bowed before her and confessed that he ate pilgrims who crossed his river. he tried to hide from her gaze the nine human skulls that he wore around his n

DARK GODS

form along the 11th. path. the sudden fire of destruction. a primal atavism of human origin not related to dark gods. darkat: goddess, associated with lunar aspects. the name is traditionally regarded as pre-sumerian in origin of the myth of lilitu/lilith the female counterpart of dagon, remembered as one of the dark gods from their last manifestation on earth. associated with the 10th. and 8th. paths. the dark gods according to tradition, the dark gods are actual entities which exist in the acausal universe. according to our spatial, causal perception, these beings may be regarded as `timeless and chaotic. since our consciousness is by its nature partly acausal these entities can become manifest for us if we possess the keys to reach the appropriate levels of consciousness. what is terme

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

side at burgenstock in switzerland. it was a rare occasion when they met in the same place twice. coincidentally, i was on holiday in switzerland when the bilderbergers gathered and i was told of the meeting by spotlight newspaper only a few days before i arrived. i went to burgenstock before the meeting and again on their final day of discussions. what a difference the second time! the roads and paths to the hotels were blocked by swiss police and the military manned lookout posts across the mountain. all this for a private meeting of an organisation that operates outside the 'democratic' process. i asked a policeman at a road block what was going on. all he could reply was "top secret, top secret. he knew no more than that. it was a bizarre situation. i could have told the policeman what

DAVIDSON DAN SHAPE POWER

in the early part of the 20th century. schauberger became interested in erosion effects during his work as a civil engineer. he noticed that many rivers and streams abounding in the beautiful austrian alps were nearly erosion free while man-made waterways needed continual repair due to severe erosion effects. being a careful observer of nature, he deduced that the meandering of the natural water paths had somehow achieved a state of equilibrium such that the forces of water cause the least damage to the earth through which it flows. from this simple observation and the interesting fact that trout can remain motionless in a rapidly moving stream, schauberger concluded that there is a natural force in nature which follows natural pathways. he spent the majority of his life discoverlng the l

sition of responsibility over a large wilderness area. the prince, in need of money, contracted to lumber companies to log the wilderness area. a literal logjam occurred when the lumber companies could not get the logs out of the mountains due to inadequate water supply to float the logs to the lumber mills. viktor devised special flumes based on natural water pathways (i.e, spiral and meandering paths) which required minimal water to float logs to the mills. this enabled the logging of areas previously inaccessible to lumbering interests. the despoiling of the forests with over logging and the concomitant effects of ecological destruction caused viktor to resign in disgust over the greedy, short-sighted, commercial interests. schauberger pursued private research. his first development was

the container. in the case of a pyramid, it squirts out at the apex and at the four base corners. by analogy, a crystal lattice will collect and contain a certain amount of aetheric energy and at some point it will come squirting out. since the crystal lattice is very structured, the squirt will be directionalized and the crystal will act as a channel for the aetheric energy. its most likely exit paths are at the external points of the crystal. 6.3.4 crystals as aetheric energy healing tools in analyzing the psychic healers and various types of new age crystal users4, one finds that they use the pointed end of the crystal because they have found that is where the healing energy comes off. the crystal acts as a collector and concentrator of aetheric energy and channels the overflow off the

DIABOLUS

yrus of ani here we see that set was a sorcerer god, throwing filth and then thunder clouds, he controlled the elements of earth and the air. set although being injured, arose in might again after the battle, and later reached into obscurity to appear again in other cults outside of egypt under different names, all the while possessing the essence of which he created the adversary. set opened the paths of the two eyes (the sun and the moon- from the papyrus of ani the formula mentioned in the book of the dead refers to a magical formula which held associations to set s hostility against horus, but also their connection therein. within the luciferian witch cults set represents the magician which beheld and brought forth the possibilities within, by the unknown and darkened places does he gr

t bountiful items to the lord, he kept them for himself. this may draw conclusion that he viewed himself as a form of god, by later sacrificing his brother abel30 he began the left hand path, which brought him into being as a son of satan. cain is viewed in 29 catholic encyclopedia 30 abel in some luciferian lore is considered a lower pre form of cain, thus the sacrifice was not literal. 30 later paths of witchcraft as a lord of magick, but rather the darker aspects. here cain takes a similar path with anubis by name and process. robert cochrane, a practitioner of witchcraft in the 60 s wrote- in the north lies the castle of weeping, the ruler thereof is named tettens, our hermes or woden. he is the second twin, the waning sun, lord over mysticism, magic, power and death, the baleful destr

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ritual of the hexagram [lbrh (q.v, stating that the ultimate divinity is unitary (one) in nature. literally, it translates into english "one is god's beginning, one principle is god's individuality, god's permutation is one" arcana, major: major or greater secrets. the twenty-two (22) picture cards of the tarot (q.v) that are considered to be of vital importance by occultists. they relate to the paths on the tree of life (q.v) and are used in pathworking (q.v. arcana, minor: minor or lesser secrets. the fifty-six (56) cards of the tarot (q.v) comparing to the modern-day deck of playing cards, but having an extra court card for each of the four suits. traditionally numerical rather than pictorial, they relate to the sephiroth (q.v) on the tree of life (q.v. archangel: an entity in the hier

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ay to the qabalah unveiled, for he gives the correspondences in terms of modern psychology as well as of metaphysics and the psychic states. the sections of the book, however, which will be of chief interest to students of the occult, and which will cause bitter heartburnings in certain quarters, are his chapters on the attributions and correspondences of the ten holy sephiroth and the twenty-two paths between them. these attributions have been among the special preserves of certain occult schools; but mr. regardie gives them, even to the jealously guarded secret of the correct attribution of the tarot trumps. there will certainly be heartburnings! mr. regardie does not specifically state his authorities, but it is unquestionably the system taught in the "order of the golden dawn, founded

DION FORTUNE MYSTICAL QABALA

the inner light 38 stelle's road london nw3 4rg, england mystical qabala page 3 contents chapter page part i. i. the yoga of the west 1 ii. the choice of a path 8 iii. the method of the qabalah 13 iv. the unwritten qabalah 19 v. negative existence 29 vi. otz chiim, the tree of life 37 vii. the three supernals 43 viii. the patterns of the tree 55 ix. the ten sephiroth in the four worlds 62 x. the paths upon the tree 72 xi. the subjective sephiroth 78 xii. the gods upon the tree 84 xiii. practical work upon the tree 92 part ii. xiv. general considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephirah 122 xvii. binah, the third sephirah 139 xviii. chesed, the fourth sephirah 161 xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi

ed, the fourth sephirah 161 xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know there is a western tradition. scholarship is baffled by the intentional blinds and defences with which initiates both ancient and modern have wrapped themselves about, and concludes that the few fragments of a liter

find their readiest expression in loving self-sacrifice. but it is not everybody who is of this type, and christianity is unfortunate in not having any choice of systems to offer its aspirants. the east, being tolerant, is wise, and has developed various yoga methods, each of which is pursued by its adherents to the exclusion of the others, and yet none would deny that the other methods are also paths to god for those to whom they are suited. 18. in consequence of this deplorable limitation on the part of our theology many western aspirants take up eastern methods. for those who are able to live in eastern conditions and work under the immediate supervision of a guru, this may prove satisfactory, but it seldom gives good results when the various systems are pursued with no other guide tha

t would be in anybody's interest to give the keys to its practice even if by the terms of the obligation of my own initiation i were not forbidden to do so. but, on the other hand, i do not consider it fair to the reader to introduce intentional blinds and misinformation, and to the best of my knowledge and belief the information i give is accurate, even if incomplete. 21. the thirty-two mystical paths of the concealed glory are ways of life, and those who want to unravel their secrets must tread them. as i myself was trained, so can anyone be trained who is willing to undergo the discipline, and i will gladly indicate the way to any earnest seeker [page 8] chapter ii the choice of a path 1. no student will ever make any progress in spiritual development who flits from system to sytsem; fi

r occult studies seriously and make of them anything more than desultory light reading, we must choose our system and carry it out faithfully until we arrive, if not at its ultimate goal, at any rate at definite practical results and a permanent enhancement of consciousness. after this has been achieved we may, not without advantage, experiment with the methods that have been developed upon other paths, and build up an eclectic technique and philosophy therefrom; but the student who sets out to be an eclectic before he has made himself an expert will never be anything more than a dabbler. 2. whoever has any practical experience of the different methods of spiritual development knows that the method must fit the temperament, and that it must also be adapted to the grade of development of th

which the western aspirant works has manifested itself-through many different cultures and developed a characteristic technique in each. the modern initiate works a synthetic system, sometimes using an egyptian, a greek, or even a druidic method, for different methods are best suited for different purposes and conditions. in all cases, however, the operation he designs is strictly related to the paths of the tree of which he is master. if he possesses the grade which corresponds to the sephirah netzach, he can work with the manifestation of the force of that aspect of the [page 12] mystical qabala page 11 godhead (distinguished by the qabalists by the name of tetragrammaton elohim) in whatever system he may select. in the egyptian system it will be the isis of nature; in the greek, aphrod

DION FORTUNE PSYCHIC SELF DEFENSE

among the general public, who do not dabble in occultism, the results of a magical mishap are never seen, and the only doctors who ever see them are fellow-initiates who happen to be medical men, and they, naturally, keep silence. the catastrophes are of varying degrees of severity, ranging from a bad fright to a fatality. i cannot say much upon these subjects, for they are among the most secret paths of occult lore. enough must be hinted, however, to reveal what, under certain circumstances, may be experienced. i do not think it in the least likely, however, that the qlippotic demons will be encountered save through the use of ceremonial magic. they are as rare as anthrax in england, but it is as well to know the manner of their manifestation so that, when encountered, they may be recogn

through the curtain on this occasion than i saw my enemy waiting for me, or, if another terminology is preferred, i began to dream about her. she appeared to me in the full robes of her grade, which were very magnificent,and barred my entry, telling me that by virtue of her authority she forbade me to make use of these astral pathways. i replied that i did not admit her right to close the astral paths to me because she was person ally offended, and that i appealed to the inner chiefs, to whom both she and i were responsible. then ensued a battle of wills in which i experienced the sensation of being whirled through the air and falling from a great height and found myself back in my body. but my body was not where i had left it, but in a heap in the far corner of the room, which looked as

ed. by means of the well- known phenomenon of repercussion the astral struggle had apparently communicated itself to the body, which had somersaulted round the room while an agitated group had rescued the furniture from its path. i was somewhat shaken by this experience, which had not been a pleasant one. i recognised that i had had the worst of it and had been effectually ejected from the astral paths; but i also realised that if i accepted this defeat my occult career was at an end. just as a child who has been thrown by his pony must immediately get up and remount if he is ever to ride again, so i knew that at all costs i must make that astral journey if i were to retain my powers. so i told my group to pull themselves together and re-form the circle because we must make another attempt

been and never to have crossed its trail at any point. i have crossed so many trails, and seen, i will not deny it, so much that was evil, but this particular evil i have not seen, and i do not believe it exists outside the imagination of people with bees in their bonnets. the true nexus of the occult movement is devotion to a common ideal, but this ideal is approached by an infinite diversity of paths, as many as the breaths of the sons of men. i am sorry for the hypothetical person who has the task of organising the occult movement, for occultists of different schools cannot be induced to co-operate. any technique which differs from that which they are used to is suspect; any unfamiliar contact is black. the great majority of the heads of schools that i have known have sat each in his ow

DONALDTYSON CORONZON

sinister grimoire known as liber 231, continues to transmit the 93 current as revived by crowley in the twentieth century (nightside of eden, page xii. in a footnote he adds "the number 231 is the sum of the numbers of the tarot cards, 0-21; it is, therefore, the extension of the number 22. liber 231 (or ccxxxi as it is more usually designated) treats of the 22 atus of thoth as applied to the 22 paths of the tree of life, and the 22 cells of the qliphoth. crowley has treated openly of the atus (see the book of thoth, but of the 22 cells of the qliphoth and the tunnels of set beneath the paths, he did not write. the present book therefore completes the work he left unfinished (ibid. set is the egyptian god of evil and darkness, one of whose forms is that of a great serpent. he is therefore

DONALDTYSON DEMON

with numbers, and by extension with money. in the dark ages and middle ages, demons were thought able to travel on the earth invisibly, but to assume physical bodies at will. the same was understood concerning angels. this has a certain logic. in order to tempt human beings, demons need to remain invisible while they whisper seductive words or cause opportunities to commit sin to fall across the paths of their intended victims. but in order to murder their victims once their temptations succeed, demons need to have teeth and talons capable of ripping flesh. the modern view of demons, among those who believe demons in the christian sense to exist, is that demons are usually invisible but are capable of revealing their forms at their pleasure. it is not so widely accepted that demons can ma

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

o the house of osiris. may he hear as ye hear; may he (33) see as ye see; may he stand as ye stand; may he sit as (34) ye sit![4 "o ye who give bread and ale to perfected souls in the hall of (35) osiris, give ye bread and ale at the two seasons to the soul of osiris ani, who is (36) victorious before all the gods of abtu, and who is victorious with you"(37) o ye who open the way and lay open the paths to perfected souls in the hall of (38) osiris, open ye the way and lay open the paths (39) to the soul of osiris, the scribe and steward of all the divine offerings, ani (40 [who is triumphant] with you. may he enter in with a bold heart and may he come forth in peace from the house of osiris. may he not (41) be rejected, may he not be turned back, may he enter in [as he] pleaseth, may he co

neb-er-tcher. what then is this? he that was bidden to rule among the gods is [horus] the son of isis, who was appointed to rule in the place of his father osiris. as to the day of the union of earth with earth, it is the mingling of earth with earth in the coffin of osiris, the soul that liveth in suten-henen, the giver of meat and drink, the destroyer of wrong, and the guide of the everlasting paths. who then is this? it is ra himself "deliver thou [me] from the great god who carrieth away souls, and who devoureth filth and eateth dirt, the guardian of the darkness [who himself" liveth] in the light. they who are in misery fear him" as concerning the souls within the (113) tchafi [they are those which are] with the god who carrieth away the soul, who eateth hearts, and who feedeth (114)

manifold, whose creations are without number (2) ptah-seker-tem in annu, the lord of the tomb, and the creator of memphis and of the gods, the guide of the underworld, whom [the gods (3) glorify when thou settest in nut. isis embraceth thee in peace, and she driveth away plate xix. http//www.sacred-texts.com/egy/ebod/ebod26.htm (1 of 2 [8/10/2001 11:28:27 am] the fiends from the mouth of (4) thy paths. thou turnest thy face upon amenta, thou makest the world to shine as with smu metal. the dead rise up to behold thee, they breathe the (5) air and they look upon thy face when the disk shineth on its horizon; their hearts are at peace for that they behold thee, o thou who art eternity and everlastingness [litany (1 "homage to thee [o lord of] starry deities in an, and of heavenly beings in

et power over the guardian of my head" plate xxv. http//www.sacred-texts.com/egy/ebod/ebod31.htm (1 of 2 [8/10/2001 11:28:42 am] vignette: a green hawk, holding a flail, and standing upon a pylon-shaped pedestal [1. see lepsius, todtenbuch, bl. 32] p. 333 text [chapter lxxviii (1) the chapter of changing into a sacred hawk. saith osiris ani (2 "hail, thou mighty one, come unto tattu. make thou my paths, and let me pass round [to visit] my (3) thrones. make me to renew myself and make me to wax strong (4) grant that i may be feared, and make me to be a terror. may the gods of the underworld fear me, and may they fight for me in their (5) habitations. let not him that would do harm unto me draw nigh unto me. let me walk through the house of darkness. may i (6, the feeble, clothe and cover my

of the underworld fear me, and may they fight for me in their habitations. grant thou that i may pass on my way with the godlike ones who rise up (10. may i be set up upon my resting-place like unto the lord of life; may i be joined unto isis, the divine lady. may the gods (11) make me strong against him that would do harm unto me, and may no one come to see me fall helpless. may i pass over the paths (12, may i come into the furthermost parts of heaven. i entreat for speech with seb, i make supplication unto hu (13) and unto neb-er-tcher that the gods of the underworld may fear me, and that they may fight for me in their habitations, when they see that thou hast (14) provided me with the fowl of the air and the fish of the sea "i am one of those shining ones who live in rays of light (15

2) stretch forth their arms unto me. i rise up, i get the mastery, and i drive back evil which opposeth me. the gods open unto me the holy (43) way, they see my form, and they hear my words which i utter in their presence. o ye gods of the underworld, who set yourselves up against me (44) and who resist the mighty ones, the stars which never set have led me on my way. i have passed along the holy paths of the hemtet chamber unto your lord (45) the exceedingly mighty and terrible soul. horus hath commanded that ye lift up your faces to (46) look upon me. i have risen up in the likeness of a divine hawk, and horus hath set me apart in the likeness of his own soul, to take possession of that which belongeth unto osiris in the underworld (47) i have passed along the way, i have travelled on an

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

sciples and aspirants. another kind of knowledge is also attributed to them, that of being able to indicate the way taken by horses and other beasts of burden which are lost, and the road followed by one or more persons. they can specify the kind and shape of the ground, whether the earth is hard or soft, covered with sand or grass, whether it is a broad road, paved or sanded, or narrow, twisting paths, and tell also how many passengers are on the road. they can follow the track of anyone and cause thieves to be apprehended. those writers who mention the almoganenses, however, do not specify either the period when they flourished or the country or province they occupied, but it seems possible from their name and other considerations that they were moorish (see also ornithomancy) almusseri

dan satan (eblis or haris) is supposed to have belonged; also azreal, the angel of death, and asrafil (probably the same as israfil, the angel of the resurrection. the examiners, moukir and nakir, are subordinate angels who are armed with whips of iron and fire, and interrogate recently deceased souls as to their lives. the parallel belief in the talmud is an account of seven angels who beset the paths of death. the koran also assigns two angels to every man.one to record his good and the other his evil actions. they are so merciful that if an evil action has been done, it is not recorded until the man has slept, and if at that time he repents, they place on the record that god has par- encyclopedia of occultism& parapsychology. 5th ed. angels 53 doned him. the siamese, besides holding the

science and shortly before his death in 1978, butler named her his successor as the school s new director of studies. her husband was named the school s guardian. as the head of the school, she began to travel and speak at various conferences and seminars, and to expand the school internationally. she authored a number of books through the 1980s including first steps in ritual (1982, the shining paths (1983, and highways of the mind (1987. she has continued her productivity through the 1990s with such works as the tree of ecstasy (1991, daughters of eve (1930, and the initiates book of pathworkings (1999. sources: ashcroft-nowicki, delores. first steps in ritual. wellingsborough, northamptonshire, uk: aquarian press, 1982. highways of the mind. wellingsborough, northamptonshire, uk: aquar

the mind (1987. she has continued her productivity through the 1990s with such works as the tree of ecstasy (1991, daughters of eve (1930, and the initiates book of pathworkings (1999. sources: ashcroft-nowicki, delores. first steps in ritual. wellingsborough, northamptonshire, uk: aquarian press, 1982. highways of the mind. wellingsborough, northamptonshire, uk: aquarian press, 1987. the shining paths. wellingsborough, northamptonshire, uk: aquarian press, 1983. the tree of ecstasy. wellingsborough, northamptonshire, uk: aquarian press, 1991. servants of the light. http//www.servantsofthelight.org. may 16, 2000. ashkir-jobson trianion a guild of psychical researchers formed during the 1930s in britain to develop apparatus to facilitate communication with spirits of the dead. the name deri

s. rolling stone 113 (february 21, 1980: 42.46. our lady of the roses, mary help of mothers. lowell, mass: these last days, n.d [1987. beacon journal presenting the teachings of alice a. bailey (1880.1949, former theosophist who founded her own arcane school. address: lucis publishing co, 113 university pl, 11th fl, box 722, cooper sta, new york, ny 10017. beads of truth (magazine) see prosperity paths (newsletter) beale, dr. the spirit doctor of hulham house, near exmouth, england, working through the medium miss rose. dr. beale is credited with the healing of many hopeless cases, as narrated in one thing i know (1919, dr. beale (1921, and the house of wonder (1928, by e. m. s (e. m. storr, a lady patient, whom he cured. according to his own claims, dr. beale had been a physician on earth

e qabalah (also spelled kabala or kabbalah) describes the emanation of the cosmos from the transcendent god. the resultant structure is pictured in a diagram called the tree of life. the tree of life is a picture of both the objective world and the landscape of the human psyche. the major realms of the cosmos are described in ten realms called sephirots. the sephirots are connected by a system of paths, 22 in number. the different parts of the cosmos reflect the pattern of the whole and the whole of existence is tied together in a complex system of correspondences between the macrocosm and microcosm. the modern tarot has been reworked so as to correlate with qabalistic symbology. bota is organized as an ancient mystery school. as they grow spiritually members attempt to live out the truth

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

s one of the principal figures in the seventeenth-century rosicrucian controversy in germany and the greatest adept of his time. he diligently pursued the study of medicine in his youth, then practiced at rostock with such success that emperor rudolph ii appointed him as his physician. some adepts eventually succeeded in luring him from the practical work he followed into the complex and tortuous paths of alchemy. in order to confer with those who he believed possessed the transcendent mysteries, he traveled all over germany. the biographie universelle states that in pursuit of these ruinous absurdities he sacrificed his health, fortune, and time. on a visit to england he became acquainted with robert fludd, the kentish mystic. in the controversy that convulsed germany on the appearance of

ip of the gods. for the evocation of spirits belonging to religions issued from judaism, the following kabalistic invocation of solomon should be used, either in hebrew, or in any other tongue with which the spirit in question is known to have been familiar: powers of the kingdom, be ye under my left foot and in my right hand! glory and eternity, take me by the two shoulders, and direct me in the paths of victory! mercy and justice, be ye the equilibrium and splendour of my life! intelligence and wisdom, crown me! spirits of malchuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, strengthen me upon the cubic stone of jesod! o gedulael! o geburael! o tiphereth! binael, be thou my love! ruach hochmael, be thou my light! be that wh

bodily or not and the sense of individual difference from fellow human beings. the disciple has now reached the end of the journey and is no longer trammelled with sin or with anything that can hinder him or her from entering the state of supreme bliss, where he or she is reunited with the divine consciousness. this theosophical scheme of spiritual realization has similarities with other mystical paths both east and west, but has a special affinity with hinduism. sources: leadbeater, charles w. the masters and the path. chicago: theosophical press, 1925. pathetism term used to denote mesmerism or animal magnetism by la roy sunderland (1804.1885, a minister and prominent public advocate of the magnetist movement in america in the middle of the nineteenth century. sunderland is a contemporar

o suggest that the lines, which tended to cross at the sites of ancient pagan temples, manifested psychic energy. these writers compared the lines with the acupuncture meridians believed to crisscross the human body and hypothesized that ancient peoples intuitively chose the points where ley lines crossed as places to build their holy shrines. archaeological evidence has proved that some straight paths actually exist, and, apart from any speculations about psychic energy, modern research has shown that magnetic forces surround the earth relative to its magnetic pole. published maps show those lines of forces as well as spots of strong deviation from the norm, which has led to the designation of new power points such as sedona, arizona, which is believed to be home to four power spots. powe

ondon: turnstone, 1974. white, john. pole shift. virginia beach: are press, 1980. the prophet a control of the medium william stainton moses, said to have been the biblical haggai, a contemporary of malachi, brought in by imperator as an assistant with vates (daniel, another contemporary. he signed communications several times jointly with imperator but never gave independent teaching. prosperity paths (newsletter) newsletter published six times a year, which presents the teachings of eastern mystic yogi bhajan and news of the activities of the 3ho organization. address: p.o. box 2337, espanola, nm 87532. the newsletter is also available on the organization s website: http//www.3ho.org. sources: healthy happy holy organization. http//www.3ho.org. march 8, 2000. the prosperos a group stemmi

s of a dreaming child, while in the most extreme cases where all the senses are active and the actions apparently as purposive as in the normal waking state, it borders on the condition of spontaneous hypnotism. its affinity with hypnosis was recognized early, when the hypnotic subjects of the animal magnetists were designated somnambules. it is remarkable that somnambulists may walk in dangerous paths with perfect safety, but if they are suddenly awakened they are liable to fall. spontaneous somnambulism generally indicates some tendency of the nervous system, since as a rule, only in some abnormal state could the dream ideas exercise so exciting an influence on the brain as to rouse to activity centers normally controlling voluntary movements. somatography encyclopedia of occultism& para

EVIL AND UNCLEAN SPIRITS

and evil; even the distortion and perversion of the sephiroth, the fallen restrictions of the universe; the sloughing of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life by the waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass; glistening with green and gold, the colors of vegetation and of growth. banish thou

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

, arizona, a couple asked him he was then editing a publication called reincarna- tion report if he could divine their past lives. suddenly a tremendous energy flo o d e d over the top of my head, he would recall. it was like watching a dream, as the chinese entity li sung began to speak through me. he g a ve them some detailed information about past lives and how they fit into their present life paths. for me, it was the beginning of an enlargement of consciousness (sh e p a rd, 1991. vaughan went on to channel li sung in public on many occasions. vaughan contends that anyone can channel if he or she wants to. it is, he asserts, as easy as learning how to whistle. see also: channeling further reading klimo, jon, 1987. channeling: investigations on re- ceiving information from paranormal s

FAUST

tick, wouldn t that be fine? i wish the sturdiest he-goat were mine. our goal s still far off and this way is rough. faust as long as i feel fresh afoot, i say for me this knotted staff s enough. what good is it when one cuts short the way? to loiter through the labyrinth of valleys and then to mount these cliffs, whence sallies the ever bubbling, leaping spring, that is the spice that makes such paths worth wandering! already springtime in the birches stirs, it s even felt already by the firs; should not our members also feel effect? mephistopheles forsooth, no trace of that can i detect! i m feeling wintry in my every limb; upon my path i should like frost and snow. how sadly rises, red and incomplete, the dim moon s disc with its belated glow lighting so ill that at each step or so one

dabout. i came along on level ways, and rubble-stuff now meets my gaze; i clamber up and down in vain. my sphinxes- where find them again? i d not have dreamed so mad a sight, aye, such a mountain in one night! a witch-ride would not name it wrong; they bring their own blocksberg along. oread [from a natural rock. come up to me! my mount is old and still has its primeval mould. revere these cliff-paths steep ascending and pindus last spur far extending! unshaken, thus i reared my head when over my shoulders pompey fled. beside me here this phantom rock will vanish at the crow of cock. such fairy-tales i often see arise and perish in like sudden wise. mephistopheles honour to thee, thou honoured head! with mighty oaks engarlanded. moonbeams, however clear and bright, never can pierce thy sa

s which the detestable, ever accursed, on beauty s lovers doth still inflict. yea, then hearken, if thou darest meet and defy us, hear the curse, hear the menace of each rebuke, out of the cursing mouths of the happy ones formed and fashioned by very gods. phorkyas old is the word, yet high and true remains the sense, that modesty and beauty never, hand in hand, pursue their way along the verdant paths of earth. deep-rooted dwells in both of them an ancient hate, that wheresoever on the way they chance to meet, each on the other turns her back in enmity. then each one hastens on with greater vehemence, modesty sad but beauty insolent of mood, till orcus hollow night at last envelops them, unless old age has fettered them before that time. you find i now, ye wantons, here from foreign lands

tended! one likes to see the people multiply and in their way live comfortably, even develop, learn therebyand yet, in fine, rebels are thus augmented. mephistopheles then, swelling with self-conscious pride i d raise a pleasure-castle in a pleasant place. hill, level, meadow, field, and forest glade into a splendid garden i d have made, before green walls of verdure, velvet meadows, and measured paths and art-directed shadows, cascading falls among the rocks designed, and fountainsprays of every kind, one rising proud and stately in the middle, while at the sides a thousand spraylets spurt and piddle. and then i d build, for loveliest women meet, sung villas, each an intimate retreat. i d pass there endless time in joyous mood, blessed by the dearest social solitude. women, i say, for her

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ion is unique and beautiful, to be respected and celebrated. but no single one of these vessels can legitimately claim to be the orthodox authority for these teachings. the mystical qabalah is a living tradition, dependent upon trees of perfection to retransmit its essence and water its roots. trees of perfection are adept mystics who have actually ascended the tree of life, are familiar with its paths through the f% 0 four worlds and into the negatively existent roots, and are permanently stationed in a higher level of consciousness. many people these days read about the qabalah, and many recent authors purport to reveal its true and hidden secrets in their books. but, in reality, there are precious few genuine trees of perfection in any of the lineages mentioned above. the qabalah is som

hich is called the way of the angels of elohim. such levitical purity is not required to the ascend of the central column of the tree, and the rigid rabbinical restrictions regarding the study of the qabalah only within the context of orthodox halachic observance are not necessarily relevant to the purely yogic intentions of the mystical qabalah. the distinctions and terms regarding the different paths up the tree will be explained in more detail in subsequent chapters. among the primary written works of the mystical qabalah of the children of abraham, few remain that are entirely faithful to their original versions. many of them are replete with corruptions, and have taken on additions and commentary often undifferentiated from the original texts. despite extensive evidence brought forth

h those of all other mystical traditions. at the same time, and without contradiction, each mystical tradition has its own unique totality archetypes, scriptures, messiahs and great souls, and styles of observances. the disciplines of the mystical qabalah are distinct from those practiced by magicians, wizards, and sorcerers who seek to acquire creative and/or destructive power, depending on what paths they traverse on the tree of life. the occult disciplines of wizards and magicians are often called the practical, hermetic, or magical qabalah. practical qabalah has its ancient roots in the thirteen enochian keys of enoch son of qain, along with a highly eclectic admixture of material taken from egyptian, mesopotamian, and other non-hebrew sources. it is important 3' 8: h" 2: 2 2:e 8% not

y wiped out by the massive revisionism of the pauline gentiles. we will have to wait for further windfall discoveries of source documents to be able to establish a clear picture of what happened during the earliest stages of christianity after the departure of master yeshuvah. like the hebrew qabalah, mystical christianity has remained alive through lineages of accomplished souls who ascended its paths and passed on its teachings and practices. a new generation of christians is seeking to revisit the mystical origins of christianity. this interest has been fueled by the discovery of the dead sea scrolls, the recovery of an almost intact copy of the long-lost gospel of thomas at nag hammadi,20 and a growing interest in the enigmatic revelation of john spurred by the advent of a new millenni

ortance to qabalistic meditation and magical/occult practices. as such, it is a valuable key that can help open locks guarding the mysteries that lay hidden in hebrew (and arabic) qabalistic books, and provides names of power by which one can light the entire tree. secondly, it is the primary source of angelic tree language, comprised of one series of tree-maps that allude to distinctly different paths of ascension through the planes of consciousness, and a second series that allude to different stations of perfected souls who have completed the ascension. it is said that adam gave the book to his son seth and it was then passed down the generational line to enoch son of yared. when enoch ascended and walked with elohim, he took the book with him. the sefer hashmoth came back into the worl

letter heh h in hvhy. the upper heh h is the latent or unmanifest condition of all mayic (illusory) possibilities in the form of an infinite number of waves of ideas, and the lower heh h is their apparent finite manifestation in matter. most books on qabalah show only what is known as the composite tree of life (see figure 3.9. the composite tree is obtained by superimposing all the working tree paths. this form of the tree is often erroneously thought of as being a workable path in itself. however, as all the sefiroth on the composite tree are connected among one another, it offers no 2" 2' 8: specific route up the tree, and is consequently not effective as a working path. names from tanakh and the qabalistic tradition that have been attributed to the gates between the sefiroth of variou

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

dies of the wizard earl of northumberland: renowmed (sic) lord, northumberland's fair flower, the muses' love, patron, and favourite, that artisans and scholars dost embrace, and clothest mathesis in rich ornaments; that admirable mathematic skill, familiar with the stars and zodiac, to whom the heaven lies open as her book; by whose directions undeceivable, leaving our schoolman's vulgar trodden paths, and following in the ancient reverend steps of trismegistus and pythagoras, through uncouth ways and unaccessible, dost pass into the spacious pleasant fields of divine science and philosophy.2 what is amazing is the incredible boldness with which bruno throws out such maddeningly provocative publications as the cena de le ceneri against the oxford doctors (copernicus might well have bought

hat of the cartesian mechanical philosophy of nature, and for genuinely scientific and non-magical ways of operating with its powers in the tremendous development of the mechanical sciences. though much had gone before to prepare the way for it, no one will deny that the seventeenth century represents that momentous hour in the history of man in which his feet first began to tread securely in the paths which have since led him unerringly onwards to that mastery over nature in modern science which has been the astonishing achievement of modern european man, and of him alone, to this extent, in all the annals of mankind. the attack on renaissance magic, with its associated so-called neoplatonism and its animistic philosophies of nature was led in france in the early seventeenth century by "l

FRATER ELIJAH ANGELS OF CHAOS

ways incident (although ever so lovingly) we are antipodal to the other (as ends of a line segment; malkuth in kether, kether in malkuth. the entire process is the becoming, as the unfolding of a lotus. to be cut off from this would be impossible to imagine (not that it is impossible, but who would want it, unless, one were another one. this is the distinction between the right hand and left hand paths. the white brother seeks unity in recognition of it s being the one. i is it, or, it is i. this is similar to the black brother, except in this case the declaration is usually premature and full of pride. this takes us now to the scarlet path. what is the scarlet path? as stated simply: a recognition of both the white and black paths, but with the urgence for a new creation. this is the grea

FRATER U D PRACTICAL SIGIL MAGIC

d destruction noncategory/emotion= sex (generic term= lust noncategory/emotion= for further details, please refer to liber null itself. the above notes should illustrate the structure of human emotions. any number of other systems of order may be used and developed. for example, the four elements earth, water, fire and air may be employed as major categories, as well as the ten sephiroth, the 22 paths of the cabbalistic tree of life (an approach may be found in liber null, pp. 77 and 86, the 1 2 energy qualities of the zodiac, timothy leary fs an 68/ practical sigil magic s own, truly origin o the basic structures of the human psyche, i.e, rchetypal patterns which should always implement in agic anyway. in other words, it does not really matter depends upon the structures of erception as

hod, a method which chooses the path gdirectly through the flesh h instead of, as is regular western practice, employing the spirit only, without appreciating the vessel which enables its existence in the first place. to complete the picture, it must be mentioned that sigil magic is not the only magical way. thus, the gpath of carnal memory h may easily be combined with purely mental and mystical paths, if this is preferred. atavistic nostalgia offers us a variety of aspects which have yet to be explored. here we find virgin land which has been waiting for millions of years to be discovered and charted! finally, i would like to mention that present ex- working with atavistic nostalgia/ 93 ar to be so to us, but, of course for experi experience has shown that sigils created with the pic-tor

FREEMASON BLUEBOOK

erve that moral deportment, among the members of your lodge, which should ever characterize good masons; and to exert your authority to prevent illfeeling or angry discussion arising to impair the harmony of their meetings. i also present to you the three great lights in masonry: the holy bible square and compasses. the bible, the great light in masonry will guide you to all truthwill direct your paths to the temple of happiness, and point out to you the whole duty of man. the square teaches us to harmonize our conduct by the 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

m our sight, we have the assurance that thou hast taken to thyself his soul, which is the enduring essence of life. this conviction thou hast implanted in us through thy holy word, which is the great light of masonry. we earnestly beseech thee that this short time which we spend together may renew and strengthen our convictions and our hope. let thy peace abide with us now and lead us ever in the paths of righteousness. in thy name we make our prayer. amen. master: from time immemorial it has been the custom of masons to assemble with the family and friends of a departed brother to honor his memory and to voice their sympathy to those whom he loved and who loved him. the message we bring is one of the triumph of life over death, the victory of hope over despair. masonry has come down from

FULL MOON RITUALS

hose gathered sometimes pause to note the individual artistry of bagpipe, bodhran, dulcimer, fiddle, harp, and uillean; perhaps not realizing that while many of the evening's tunes are heard by all, there is also a single melody for each which no one else hears- and for deer, each melody brings a tale from the beginnings of this eve..the season of yule wears so many faces. although there are many paths, each seems to recognize the speciality of the time when the world balances on the axis, and for just a moment, each of us takes pause and senses the delicate structure of our vast universe. and once again, the promise if fulfilled. owl walks slowly thru the glen surrounding the castle. there are spaces, where the grass is well tended, and mature plantings give evidence of human hand. yet sh

balances on the axis, and for just a moment, each of us takes pause and senses the delicate structure of our vast universe. and once again, the promise if fulfilled. owl walks slowly thru the glen surrounding the castle. there are spaces, where the grass is well tended, and mature plantings give evidence of human hand. yet she feels most comforted in wandering thru those wooded areas where faint paths mark the passing of the deer, the otter, the skunk, the fox, the bear, and the raccoon. stepping softly, becoming a creature of the forest, she can hear, in the distance, the song of a friend. stopping in the shadows, she breathes deeply, and the scent of the pines, crisp and pure, tickles her nose. she places her hands on the rough bark of an old oak tree, and tunes her body to the slow mov

hat you open my senses, my heart, my mind, and my soul to perceive what i need to know and do to make it manifest. thank you" she pulls her hood over her head and steps back into the circle to wait for..suz steps forward and sets four acorns on the altar "mother and father, i ask for your guidance and blessings upon four friends who are clutching each other and staggering as they move along their paths. please smile on them" she adds a web woven of blue and purple silk, with gold and silver ribbons "i ask for your help for me, as i begin the new journey of learning and discovery with my younger son. please help me to find the right way to re-kindle the flames of excitement and passion about learning in him, to keep my head and wits about me, and to have the patience and balance i will sore

FULLER J F C SECRET WISDOM OF THE QABALAH

qabalah page 17 plate 1: the caduceus of hermes secret wisdom of the qabalah page 18 plate 1: the winged wand of egypt secret wisdom of the qabalah page 19 diagram 1: the divine man secret wisdom of the qabalah page 20 as man is a duality in unity, so also is the garden of eden. there is the heavenly eden to which there is no human approach, and the earthly eden which is approached by thirty-two paths- the 22 letters and 10 numerals. no one knows the earthly eden but the little face [the seven lower sephiroth, and no one knows the heavenly eden but the great face [the three supernal sephiroth. should the upper eye [kether] cease looking into the lower eye [malkuth, the world would perish. 36 thus does this unvarying idea of balance run on. gthe union of man with god h, says saint theresa

hich were carved in ten utterances [the numerals or sephiroth] and infixed there.5 as long as god's name was enclosed within him, no-thingness persisted; for unity can only become perceptible through a difference. this difference was thought, out of which the world was created. thoughts are expressed in words formed from the alphabet of 22 letters and the numerals 0 to 9. in thirty-two mysterious paths of wisdom did the lord write. he created his universe by the three forms of expression: numbers, letters, and words. ten ineffable sephiroth and twenty-two basal letters: three mothers [a (a, aleph, air; m (m, mem, water; w (sh, shin, fire, seven double [b g d k p r th, and twelve simple [letters [h v z ch t i l n s o tz q] 6 the gsingle point which was transmuted into a thought h is the fir

e, matter (female, because geverything existing can only be the work of the male and female h principles. 9 secret wisdom of the qabalah page 24 plate 2: the tree of life secret wisdom of the qabalah page 25 the second emanation from kether is called 'hokmah, wisdom, the word, logos, or son; it is the male principle in activity, for through it all things are generated. gby means of the thirty-two paths. it gives everything, existing, shape and size. h 10 this sephirah is the spiritus mundi. from 'hokmah is derived the balance of the sephiroth, the next six of which refer to the dimensions of the universe- length, breadth, and depth moving as it were outwardly towards the positive and the negative, the male and the female principles each, therefore, in two directions. together they form the

ic 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 thieves on their crosses, the caduceus of hermes, the solar disc and dual

ed the whole of creation. the top arm is deity, the cross-bar the waters, motionless as zero, and the lower arm the reflection of the higher arm on the waters. thus we obtain from a, or 1 0 1, or 10 0 10; the first equals 2, the second 20, and od spelt in full- od vau daleth- equals 20; therefore the two together equal 22, that is the twenty-two letters of the hebrew alphabet which constitute the paths of the tree of life and out of which, with the sephiroth, the universe is mystically formed. finally, as od represents the ten sephiroth and the twenty-two paths, it is the symbol of all things concentrated in the primordial point. in the third chapter of genesis the fall of man is described. to the qabalist it depicts the first step in the redemption of tetragrammaton; for unless eve had te

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

ost holy one, the most distinguished of the daughters of zarathustra, formed this doctrine, as a reflection of the good mind, the true and wise one" the fact will doubtless be observed that pourutschista was not merely a disciple of zarathustra, but that she formed the doctrine which was accepted as a "reflection of the good mind" in the 5th gatha it is stated that among those who "know the right paths, the law which ahura gave to the profitable" is pourutschista the "holy worthy of adoration among the daughters of zarathustra. wise female worker of wisdom"[112 [112] spiegel's translation. ormuzd, or ahura mazda, which was the essence of heat or light, was the principle adored by the followers of the reformed religion in persia. throughout the avesta the most desirable possession, and that

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

irs, or from london purlieus'(sly,p.35. for this addiction, however, there was to be no cure.thechristmasof1870broughtwithittheextranumberofthelondonjournaland egan'sthehorrorsofhoathleyhall-addinga supernatural element tothehighadventureofthe bays ofengland.thespell wasnowcomplete. asmuchasicouldofdangerous rubbish' and reflected, at theendofhisme,thatishould never have entered thoseotheroccult. paths,andcomeoutofthemto proceed further, hadinot-amidstmy last.attemptatschooling-comeacrossthe__dangerousrubbish27shadowlessrider,his leagueofthe crossofblood, and thefortythievesoflondon,whowere led by blackhugh'(sly,p.36).notthathe leftthe'penny dreadfuls' behind. bytheageoftwentyyears he waswritinghisown.theearliest,1bmtrueheart;or,thefortunesofarunaway,appeared intheidlerinjuly1878.thehero

st, in time she developed a harley street practice and treated waite for his various real and imagined complaints. she remained oneofhismostfaithful supporters.johnbrahms trinick (fraterdoneeattingam, a stained glass artistwhoseworkwas often exhibited at the royal academy, joinedtheorderas ayoungmanwhenhe arrived in englandwiththe australianarmyduring the firstworldwar.hepainted the 'symbolsofthe paths (substitutes for traditional tarot designs) used by theorderand drew the portraitofwaite, in his robes as imperatorofthe order, that appears asthefrontispiece to volume iofa newencyclopaediaoffreemasonry.later in life he took upjungianpsychology andwroteon the psychological interpretationofalchemy, hisbookthefire-triedstonebeing published in1967.more eccentric than eitherofthese wasjohnsebas

andthenourishmentofmystic aspiration, more especially in freemasonry, towards the greatworkofreintegrationwiththe centre, orunionwiththe divine asthesupremeendofall research, such objects to be pursued by all legitimate means, fromwhichany identificationwithsocial or political movements is expressly excluded,thesame being neither meansnorends__appendixc_(i)themanifestoof24july1903these are the 32 paths of the absolute in respect of the s. c. ofr.and are the irremovable landmarks thereof, towhich,in token of their agreement,thecontracting parties here append the initials bywhichthey areknownto each otherwithinthe c.datedthis25thdayofmay, in the year ofourlord 1903. l.s [i.e, lucem spero=ralph palmer-thomas] m.w.s [i.e. ma wahanu thesi=marcus worsleyblackden]s.r.li.e.sacramentum regis=arthur

ard the making of a living soul.thesymbol of theoxis embroidered thereon,withthe inscription:faciesuna,faciescherub. his collar isofblue-green silk, fromwhichdepends a circular lamina, inscribedwiththe letter he, being the he finalofthe divine name. he bears a wand, surmounted by a calvary cross, having acrownuponthe upper arms.thefrater zelator is in symbolical correspondencewiththe guide of the paths and grades. 5. the fraterthurificanswears a red surplice and a collarofgreen silk, fromwhichdepends a circular lamina, inscribedwithan equilateral6, having the apex upward, as a symbol of fire. he is in symbolical correspondencewiththe master.6.thefrateraquariuswears a blue surplice and a collar of orange silk, fromwhichdepends a circular lamina, inscribedwithan equilateral'\h having the ape

he order and played a prominent role in isis-urania during its most activeperiod.robertwilliam felkin (1858-1922) practised medicine in africa and later in edinburgh, where hejoinedtheamen-ratemple. he moved to london and transferred to isis-urania,comingto prominence in theorderduringthe 'interregnum' of 1900 to 1903. his later yearswere spent in taking the stella matutinadownever more eccentric paths in search of the chiefs of the third order. eventually he believedthathe had foundthemin the person of an imaginary beingwhomhe called ara ben shemesh;whenhe emigrated tonewzealand-topropagate further stellamatutinatemples-hetookarabenshemesh and his teachingswithhim.johnwilliambrodie-innes (1848-1923)practisedas a lawyer in edinburgh and was active in the scottish lodgeofthe theosophical so

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

igh council offices, 396, camden road, london? having given the address, he then added this pompous statement about the golden dawn itself:'thehermeticstudentsof therosicruciang.d.intheouter.thechiefs of the second order fearing that the proceedings of certain men in the northern counties of england may by exhibition of pretended powers and rosicrucian dignities lead students away from the higher paths of mysticism, into goetic practices, desire that all fratres and sorores of the g.d. will accordingly warn the unwary and uninitiated that no such persons hold any warrant from us, nor possess our ancient and secret knowledge. givencreation31forth from the m[ountain] a[biegnos] of sapiens dominabitur astris. deo duce comite ferro. non omnis moriar. vincit omnia veritas.published by order oft

wn not so much as it originally was, a mystical interpretation of the books of the pentateuch, but as a receptacle of occult wisdom containing a. complete interpretationofthe seen and unseen universes. during his advancement from neophyte to philosophus, the student must learn not only the names, natures and attributions of the ten sephiroth of the kabbalistic tree of life, but alsothe'twenty-two paths on the tree, the correct attribution of the tarot trumps to the hebrew alphabet and the nature and colour correspondences of the four worlds of the kabbalah. he had further to learn about alchemical symbolism, angelicandelemental spirits, geomancy and tarot divination, and was required to construct the badge of admission-heavy with sym255bolism-foreach grade as he entered it. on a more pract

montheking(1889),hepower63warns against the evil use of magic:'lethim who..determines10work evil be assured that this evilwill recoil on himself and that he will be struck by the reflex current' dion fortune, however, thought that working any kind of magical, as opposed to initiatory, rituals was always fraught with danger 'i cannot say much upon these subjects, for they are among the most secret paths of occult lore. enough must be hinted, however, to reveal what, under certain circumstances, may be experienced. i do not think it in the least likely, however, that the qlippotic demons will be encoun255 tered save through the use of ceremonial magic.theyare as rare as anthrax in england, but it is as well to know the manner of their manifestation so that, when encountered, they may be reco

oldendawnkey note of the faith of the nation in which you have been bred is'trustin another. by self-reliance alone, can any progress be made. an hermetic master is a guide post, not a walking stick. no senior among us 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

GILBERT THE MAGICAL MASON

crucian lodge having direct descent from the medieval fraternity.ipublished for the s.r.i.a, second edition, 1916.]3.therosicrucians, pastandpresent, at homeandabroadan address to thesoc.rosie.in angliaitis well at certain times to consider our status as rosicrucians, andtoremind ourselves of the origin of the society to which we belong, to notice how far we moderns have strayed from the original paths laid down by our founder, c.r, and to take a note of the kindred societies of rosicrucians which are now in being, so far as we know of them. with regard to past history we must notbesurprised that extant published records are very scanty, for the purpose of the rosicrucians was to be unknown to the people among whom they lived. some few notable persons only appear to have had the right to f

; connecting the kabalah with talismanic magic. to show the close connection between the old kabalistic theology, and the lower alchemy, each sephira becomes the allegoric emblemofoneofthe metals: and there is a special rabbinic volume namedascametzarephentirely concerned with alchemy; its name in english meaning is 'cleansing fires'.thesetensephiroth are thought of as being connected together by paths, or waysofwisdom, twenty-two in number, shownthuson the diagram; they are numbered by means of the letters of thehebrewalphabet, eachofwhich, as is well255 known, being equally a letteranda number.the22 paths, added to the 10 sephiroth, form the famous 32 waysofwisdom, which descending by successive emanations uponman,enable'him tomountup to the source of wisdom passing successively upward t

wisdom, twenty-two in number, shownthuson the diagram; they are numbered by means of the letters of thehebrewalphabet, eachofwhich, as is well255 known, being equally a letteranda number.the22 paths, added to the 10 sephiroth, form the famous 32 waysofwisdom, which descending by successive emanations uponman,enable'him tomountup to the source of wisdom passing successively upward through these 32 paths.thisprocess of mental abstraction was the rabbinic form of what the hindoo knows as yoga, or unionofthehumanwith the divine by contemplation and absorptionofmindinto a mystical reverie.thehumansoul is again conceived of as distributed throughseveraldistinct forms of conscious manifestations related to thesetensephiroth: the precise allotment which i have received i amnotat liberty to disclos

uction which the rabbis in all ages have prided themselves upon possessing, and which98themagical masonthey have always claimed as being the secret knowledge which god gave to moses for the use of the priests themselves, in contradistinction to the written law, intended for the masses of the people. one of the principal conceptions of the kabalah is that spiritual wisdom is attained by thirty-two paths, typified by the 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

ephirotic triad of chochmah, geburah, and tiphereth.theseveral emanations of the sephiroth of the kabbalah, one proceeding from the other, produce, as they are always designed in visible form, a tortuous path, at once reminding us of the winding staircase. indeed one form of the contemplation of the eternal was described by the kabbalists as ascending by the sephirotic names and descending by the paths. this tortuous path is also like the lightning flash, as is said in the sepher yetzirah or 'book of formations, which has been translated by myself and is now published at bath, and is, perhaps, the oldest monotheistic philosophical tract in exist255 ence. note, the son of god is also spoken of as the 'light of the world. four tassels refer to four cardinal virtues, says the first degree tra

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, in which are their dwellings, and whence they emerge to persecute wicked men who stray from the paths of duty and beneficence. a general idea, however, existed that the just man who never transgressed the dictates of the mosaic law, hadbutlittle to fear from their attacks, for over such the angel guards prompted by jehovah kept a strict guard.theoldest canonical books of the old testament do not seem to realize any personal great enemy of mankind in active opposition to god, but in the later

GILBERT THE SORCERER AND HIS APPRENTICE

lean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yettenare they called. seven are the heads, yet an eighth ariseth, seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but the serpent of the temptation is that of the tree of knowledgeofgoodand evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with. green and gold, the colour of vegetation and of growth: banish thou

el, lamed and shin, whose numbers are similar, 3, 30, 300 and so on. the first form is the more usual. in the second form the chambers are arranged according to the sephiroth.3 3 3 2 2 2i i iru, h6 6 6 5 5 54440i:)i ,mmq,9 9 9 8 8 87 7 7first form33 3 i i i2 2 2binah kether chokmahl'h55 5 6 6 6 4 4 4geburahtlpherethchesed,n0i),mq,8 88 99 9 7 7 7hodyesod netzach:'1nramsecond form16. each of the 22 paths represents the equilibrium of the sephiroth it connects.theazoth lecture33tetrad oftheelements hexad of dimensions of spacei17.theyetziratic arrangement and attribution of the sephir255 oth is as follows:1.kether- the spirit of elohim chiim 2.chokmah- air 3.binah- water and earth 4.chesed- fire 5.geburah- height 6.tiphereth- depth 7.netzach- east 8. hod- west 9.yesod- north 10.malkuth- south

igures, thereunto belonging, then classify and arrange. 32.themethod of forming the tree of life with the cards of the tarot pack is as follows. the four aces are placed on thethe azoth lecture35throne of kether, the remaining small cardsofeach number on the successivesephiroth down to the four tens on malkuth, the twos on chokmah, threes on binah, etc. the 22 trumps are then arranged upon the 22 paths according to the letters with which they correspond. the king and queen are placed beside chokmah and binah and then the knight and knave beside tiphereth and malkuth respectively. 33. thus the tarot trumps receive the. meaning of the equilibrium of the sephiroth which they connect. 34. there is a hieroglyphic form of writing hebrew words. by using the symbols to which the letters correspond

t secret of his cabala, and which he retook from the egyptians; for, according to thesepheryetzirah,it came from abraham; this alphabet, we say, is the famous book of thoth, suspected by court de gebelin to be preserved to the present time under the form of that peculiar pack of cards, which is called thetarot .theten numbers and twenty-two letters are what are called in the cabala the thirty-two paths of science, and their philosophical description is the subject of that primitive and revered work known as thesepheryetzirah,the tarot77which is still tobefound in the collection of pistorius and others. the alphabet of thoth is the original of our tarot, only in an altered form. the tarot which we have is of jewish origin, and the types of the figures cannot be traced back further than the

balistical student, so that it can now be read in english.itcertainly gives, in my opinion, the qabalistical key of the tarot; and shows at once, by evident analogy, the ancient and religious origin of its bizarre symbolism.itconsists of thirty-three short sections (the thirty-third being merely recapitulatory) divided into five chapters, and elucidated by thirty-two occult paragraphs called the 'paths. in fact, it may be called a treatise on the ten and the twenty-two. the numbers from one to ten are said to symbolise the spirit, air, water, fire, height, depth, east, west, north, south. the twenty-two letters are divided into three mother letters, a, m, sh, referring to air, water, and fire; seven double letters, b, g, d, k, p, r, th, referring to the seven planets, etc; and twelve simpl

before us we could see at a glance that it contained the real secret of the tarot, however ingenuous the theories advanced by levi and etteila had seemedtillthen.thetwenty-two atus ofthoththetarottrumpsandthegenuineattributiontothehebrewalphabetandthepathsofyetzirah,etc.[fromtheancienta:.0:.cyphermss]learn now, 0 practicus of our ancient order the true mean255 ing ofapcl 225thirty and two are the paths of yetzirah, the ten sephiroth, the twenty and two letters. the ten sephiroth are the ten numbered cards of each suit; the four suits are the four worlds; the sixteen" cards are the fourfold tetragrammaton; the twenty and two letters are the twenty andtwo**atus or mansions of thoth. the twenty-two letters are divided into three mothers, seven doubles and twelve simples; three elements, seven

GILBERT R A THE MASONIC CAREER OF A

ded me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question that an important side of the te

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 wrote a number of books on secret societies and on masonic symbolism. he was an active supporter of the f.r.c. and of the later golden dawn before it, but there is no evidence that he was involved prior to 1910 and

stimulation and the nourishment of mystic aspiration, more especially in freemasonry, towards the great work of reintegration with the centre, or union with the divine as the supreme end of all research, such objects to be pursued by all legitimate means, from which any identification with social or political movements is expressly excluded, the same being neither means nor ends. these are the 32 paths of the absolute in respect of the s.c. of r. and are the irremovable landmarks thereof, to which, in token of their agreement, the contracting parties here append the initials by which they are known to each other within the c.v. in succession to l.s. l.s may 25th, 1910 m.w.0 s.r dated this 25th day of may, in the year of our lord 1903. back to homepage back to waite appendix a appendix b ap

GNOSTIC CATECHISM

ded me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question that an important side of the te

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 wrote a number of books on secret societies and on masonic symbolism. he was an active supporter of the f.r.c. and of the later golden dawn before it, but there is no evidence that he was involved prior to 1910 and

stimulation and the nourishment of mystic aspiration, more especially in freemasonry, towards the great work of reintegration with the centre, or union with the divine as the supreme end of all research, such objects to be pursued by all legitimate means, from which any identification with social or political movements is expressly excluded, the same being neither means nor ends. these are the 32 paths of the absolute in respect of the s.c. of r. and are the irremovable landmarks thereof, to which, in token of their agreement, the contracting parties here append the initials by which they are known to each other within the c.v. in succession to l.s. l.s may 25th, 1910 m.w.0 s.r dated this 25th day of may, in the year of our lord 1903. back to homepage back to waite appendix a appendix b ap

GNOSTIC HANDBOOK

book hyperlinked index just click the gnostic handbook page 3 8 conditional immortality and reincarnation the aim of life, the bible and reincarnation, the mechanism of reincarnation, heaven and hell, hell on earth and what is heaven. 9 the mystery of deification what is the aim of this spiritual process? the nature of theosis, the mystery, to be born again, the nature of transfiguration, the two paths, the mysteries and the mystery of the melchisedek priesthood. 10 the seven stages of salvation first steps:repentance, first steps:detachment and controlled awareness, first steps:study, conviction and emotion, faith and education, baptism, initiation, the anointing and living the life of a gnostic:overcoming the dialectic system and life on the path 11 the secret way celestial transfigurati

this is the path of theosis or deification. the concept of theosis is found in the writings of many church fathers and is embodied in the initiations described in the secret gospel of mark (refer works of morton smith. the path of the serpent involved secret training, occult techniques and death and rebirth rites, it was both a way of life and a ritualised process (as it is today. there were two paths of survival for the doctrine of theosis. as the gnostic cults came and the gnostic handbook page 89 went the doctrine was passed from one to another and flowered in the cathars and knight templars. from the knight templars the doctrine passed to various esoteric orders and was transmitted via freemasonry and occult traditions. this form of the doctrine of deification sustained the technology

the gnosis you will reach the goal. just like there are many miscarriages in this world, there are many in the spiritual world. being conceived on the path of transfiguration is not enough, the path itself must be traveled! the gnostic handbook page 91 therefore if any man be in christ, he is a new creature: old things are passed away; behold, all things are become new. 1 corinthians 5:17 the two paths the first path is known as the terrestrial path or that of the dove. there are actually two paths within the process of transfiguration. before anyone can enter the path of the serpent of wisdom or the celestial path they must have passed through the terrestrial first. the terrestrial path is the path of rebirth for most gnostics, it is a demanding way which transforms the dialectic into the

the mastery of the terrestrial path, however, then rather than reincarnating simply to teach and assist, they will achieve perfection while doing the special tasks required by the lord of wisdom. some of these perfect ones will achieve some measure of perfection in the flesh and become emissaries of the divine in their lifetimes. the mysteries are very different from the more traditional gnostic paths for they include no moral or ethical restrictions, for as a man becomes part of god, he will act as the voice of god directs. these perfected ones or parfait as the cathars called them, are few and far between. as it is all too easy for a man to claim immortality and perfection, it is another thing to actually achieve it. in many cases the ecclesia themselves" administered the mysteries, tha

at is, they the gnostic handbook page 93 recognized or denied the state of perfection to avoid charlatans and false prophets claiming the title without right. i said `you are "gods; you are all sons of the most high' psalms 82:6 mystery of the melchisedek priesthood called of god an high priest after the order of melchizedek. hebrews 5:10 one of the ways we can see the differences between the two paths of salvation is found in an understanding of the priesthood of melchizedek. this priesthood is a special, immortal royal line which was founded by the lord of wisdom in the period before creation. it is a unique priesthood and one available to all those of israel. it comprises, however, various levels or hierarchies within it. the four levels of the melchizedek priesthood are: 1 first born o

, behold, the tabernacle of god is with men, and he will dwell with them, and they shall be his people, and god himself shall be with them, and be their god. and god shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. revelation 21:1-4 the seven stages of salvation the paths of salvation are divided into seven distinct steps. each of which we shall examine in some detail. 1 first steps. 2 faith and education. 3 baptism (initiation. 4 anointing (holy spirit. 5 overcoming the dialectic system. 6 (communion and feasts. 7 rebirth 8 resurrection. first steps: repentance the word repentance rings in the ears of most of us who had the misfortune of being brought up in

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ologies about the fall and the creation of matter in the light of holography it becomes even more obvious. holograms are made by exposing a piece of film to laser light, which is scattered by the object being holographed. the film is also exposed to light coming directly from the laser (the reference beam. the two beams of light interfere when they reach the film because they have taken different paths and are no longer in phase with each other. the film simply records this interference pattern, which is the hologram. to reconstruct (view) the image, the hologram is illuminated by a beam of light, which is diffracted by the interference pattern on the film. this reproduces the original surface pattern of the object in three dimensions. encarta encyclopaedia, microsoft (fig 7 microsoft. gno

re. it is the centre of sexual fire, and when the base centre is activated and force is manifested at this level it must be totally controlled so that the energies continue on upwards towards redemption. loss of control can mean destruction or obsession, a relevant maxim here is that "all acts of sex are acts of power. related to this characteristic is the mystery of the terrestrial and celestial paths, while both paths have much in common they activate the energy centres in different ways using very different technologies. the very things that are forbidden to those of the terrestrial path are used by those of the celestial to achieve liberation. the commendation given to the church is for standing strong in the time of tribulation and persecution. this refers again to the great disciplin

er, it becomes blazing endless light. in this creative phase it is known as ain soph aur or limitless light. together these three phases of the invisible spirit are known as the unmanifest or negative existence. from the unmanifest the tree of life manifests. the tree of life is composed of ten centres known as sephira (sephiroth in plural, they are connected by twenty-two gnostic theurgy page 92 paths. the first manifestation is kether, the point, the creator. kether is the font of creation, the focus of light and power. from kether manifests the two differentiations of binah and chokmah. these form the line, a natural progression from the point. chokmah is wisdom, illuminating intelligence, it is related to the active principle and is therefore sometimes known as abba, the great father

ht kingdom will it be allowed to pass. if it fails, the soul plummets back through the planets and returns again to earth. since in many traditions saturn is also the demiurge, we can see a dual nature. saturn as guardian (in the static kingdom) and the dark half of saturn, existing below the abyss as the demiurge. the abyss is both a doorway and a seal, it tests and also destroys. the twenty two paths each of the ten sephira is connected to the others by a sequence of paths. while there are many different forms these paths take, the most accepted system is that shown in fig 24. each of these paths is attributed to a hebrew letter according to the kabbalistic tradition first outlined in the sepher yetzirah. to each of these paths a mass of correspondences may be added; colours, sounds, god

fferent forms these paths take, the most accepted system is that shown in fig 24. each of these paths is attributed to a hebrew letter according to the kabbalistic tradition first outlined in the sepher yetzirah. to each of these paths a mass of correspondences may be added; colours, sounds, godforms, animals, images and so on. according to one tradition the tarot cards can be attributed to these paths as well. the minor cards (1-10) are attributed to the sephira, the king, queen, prince and page (princess) cards are attributed to chokmah, binah, gnostic theurgy page 95 tiphareth and malkuth and the twenty-two trumps are given over to the paths. there is much debate about the exact attribution, we cover this subject in detail in our courses on the kabbalah and the tarot. the four worlds th

spondence represent the vibration or essence of which each letter is a symbol. the letters are divided into three groups, each representing a different phase of the emanation process. yah, the lord of hosts, the living god, king of the universe, omnipotent, all kind and merciful, supreme and extolled. who is eternal, sublime and most holy ordained and created the universe in twenty two mysterious paths. namely out of the seraphim who art three: idea, word and word in form, which are in him one and the same. they consist of a decade out of nothing and twenty two fundamental letters (which) he divided into three holy divisions the three mother letters, fundamental or first elements,the seven double and the twelve single letters. sepher yetzirah. the mother letters are mem, shin and aleph. th

GOETIA LUCIFERIAN

ondon 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, sacred and worth developing and strengthening. the consciousness from the unveiling of ones true will or daemon/angel would seek to f

GOLDEN DAWN RITUALS A

f the four genii of the hall of the neophyte 7. evil and unclean spirits- by g.h. frater d.d.c.f. 18. full moon healing vigil (to be performed monthly on the full moon) 19. ritual of spiritual alchemy (astral projection, ritual magick and alchemy by francis king) the adept must now pass an examination on the above. 20. z.a.m. second stage lectures 1. rosary of the r.r.et.a.c. 2. archangels on the paths 3. practical workings with the schemhamphoresch 4. telesmatic figures 5. 6. 7. 8. 21. the advanced meditation of rah ynda end of second stage. the adept must now pass examination on [c] and [e. tarot [n [n1 [p [o [q [r [f] 21. tarot description of 78 cards (symbology and meaning [n] 22. major arcana series [n1] 23. tarot: tabular view of dominion of symbols of book t in the celestial heavens

GOLDEN DAWN RITUALS E

positive rainbow scale of colors. the scale of colors employed is the king scale. the cross is divided into four parts. each arm of the cross belongs to one of the four elements. top m bottom l right n left o the white portion of the cross belongs to, the ruach ha kadosh (the holy spirit, and unto the planets. there are twenty-two petals on the rose. the twenty-two petals relate to the twenty-two paths of the tree of life. the twenty-two petals sit on the cross in trapt. trapt is the receptacle of the forces of the ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white and this looks no more than just a small dot. it is the reflected spiritual brightness and the unity of rtk. beneath the white center of rtk is the red rose of five petals and the golden

GOLDEN DAWN RITUALS U7

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 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 a

child, but meditate, search out and compare, and to the end, see that thou think but little of thyself.for only he that humbleth himself shall be exalted. magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honor the vast and concealed one. this is the explanation of the first diagram of the paths, the sephiroth being in the queen scale and the paths in the masculine or king scale. it is the key of the forces which lie in tcq, the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they repr

citrine, olive& russet amber yellow dark brown black flecked yellow 32. white merging grey deep purple merging black 7 rainbow colours (purple outside) white, red, yellow, black, blue (outside) da fath: lavender grey white pure violet grey flecked gold the \yyjh u for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of twlyxa in the paths uniting the sephiroth as reflected in hayrb, one of the possible arrangements of the powers inherent in hy of the great name. first, are the feminine colors of the sephiroth, the queen scale. in rtk is the divine white brilliance, the scintilliation and corruscation of the divine glory. that lig

GOLDEN DAWN RITUALS Z1

hwhy in twklm in hycu. that is, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowledge of his higher self. like the other sephiroth, twklm hath also its subsidiary sephiroth and paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only the four lower sephiroth in the tree of life: twklm, dwsy, dwh, and jxn, and the outer side of paroketh, the veil. paroketh formeth the east of the temple. first in importance cometh the symbolism of the east. the three chiefs who govern and rule all things, the viceroys in the temple of the unknown second

the veil in the east of the temple as the representatives of the inner order, and therefore, no meeting can be held without one of them. preferably, all three chiefs should be present. the other officers of the temple exist only by their authority and permission. because the east of the temple is the outer side of paroketh, all members of the second order wear the crossed sashes of a lord of the paths of the portal of the vault only--no higher grade being allowed to be shown in a temple of the first order. members of the second order should be seated in the east of the temple when practicable. any past hierophant may wear a mantle of a hierophant and a jewel of that lamen, but not a large collar lamen. immediate past hierophant may have a sceptre of a hierophant. the chiefs, or members as

a straight and narrow doorway between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of 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 th

ind the veil through the elements symbolised by the arrow of i in the path s. it is indifferent which of the crosses be employed, seeing that each represents the operation of the light through the veil. the sceptre represents the forces of the middle pillar. it is scarlet with gold bands to represent the places of the sephiroth tud, trapt and dwsy, the pommel being twklm. the shaft represents the paths g, s and t. the grip by which it is wielded, by the path t, represents the universe governed by and attracting the forces of the light. the names of the sephiroth and paths are not marked thereon, but the hierophant initiate of the second order should remember the sublimity of the symbolism while he wields it. it thereby, represents him as touching the divine light of rtk and attracting it t

n of hiereus is at the extreme west of the temple and in the lowest point of twklm where he is enthroned in its darkest part, in the quarter represented black in the minutum mundum diagram. representing a terrible and avenging god at the confines of matter at the borders of the tplq, he is enthroned upon matter and robed in darkness, and about his feet are thunder and lightning, the impact of the paths of c and q, o and n, terminating respectively in the russet and olive quarters of twklm. therefore, is he placed there as almighty and avenging guardian to the sacred mysteries. the symbols and insignia of hiereus are: the throne of the west in the black of twklm, where it borders on the kingdom of shells. the black robe of darkness, bearing a white cross on the left breast. the sword of str

h 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, jxn, dwh, and dwsy, of which the first three mark the angles of the triangle inscribed within, while the connecting paths n, u, and p form its sides. in the extreme center is the path s through which is the passage for the rending of the veil. it is therefore a fitting lamen for the hiereus as representing the connecting link between the first and second orders, while the white triangle established in the surrounding darkness is circumscribed in its turn by the circle of light" in addition to this explanation

GOLDEN DAWN RITUALS ZAM10

d east again. pass to the south, halt, formualte the pillars of fire and cloud, reaching from darkness to the heavens. formulate shroud between them, and pass to the west. invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness" step 18 formulate forcibly the egg of dark blue-black. say "darkness is my name, and concealment. i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the blueblack egg between them. then pass to east. step 19 do the rose cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass

GOLDEN DAWN RITUALS ZAM8

l and evocational work. in addition, if the glyph be painted in the proper colors, it may then be utilized as a potent sigil for skrying or traveling in the spirit vision. each glyph may be represented by an angelic form as explained in our paper on the rose and sigil. a m c p t b g d k r w h z j f y l n s u x q 7 in accordance with the qbl of nine chambers, the numerical values of the twenty-two paths are then allotted under the sephiroth. a i q rtk 1 10 100 m f l b k r hmkj 2 20 200 b k a g l sh hnyb 3 30 300 5 g o d m t dsj 4 40 400 c n l h n, k hrwbg 5 50 500 a h v s, m trapt 6 60 600 b i z o, n jxn 7 70 700 c j ch p, p dwh 8 80 800 d f t tz, tz dwsy 9 90 900 e k the lineal figure may then be placed in the following classification: b k a b i c j d f a h f l y g c l e k 8 polygons and p

GOLDEN CHAIN AND THE LONELY ROAD

remaining categorically distinct. what is it that distinguishes one lineage from another? it is primarily the particular knowledge and characteristic customs of a particular master-pupil chain of transmission which marks one from another. because of this, a single practitioner may study under different 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 r

ssess an inkling of what i am attempting to convey, but sometimes the most subtle of events- the fall of a feather- the turn of a card- the opening of a book, can forth-show the presence of one's spiritual guides and bring to light an imminent turn in the path. the meetings between man and spirit cannot be confined to the formal circumstances of rite and ceremony; interaction will occur where the paths of fate cross and the aspirant is receptive, whether he or she knows it or not. in addition to omens, magical initiations of an especial kind can be granted by the subjection or experiential immersion of the self in elemental power. to pass over fire is to learn the forge's secret. to fall amid the rushing waters and be spared is a blessing from the undines. to walk at night through storm-wi

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

w they hewed them and set them one on top of the other with such precision. for they disposed of neither iron nor steel with which to penetrate the rock and cut and polish the stones; they had neither wagon nor oxen to transport them, and, in fact, there exist neither wagons nor oxen throughout the world that would have sufficed for this task, so enormous are these stones and so rude the mountain paths over which they were conveyed..19 garcilaso also reported something else interesting. in his royal commentaries of the incas he gave an account of how, in historical times, an inca king had tried to emulate the achievements of his predecessors who had built sacsayhuaman. the attempt had involved bringing just one immense boulder from several miles away to add to the existing fortifications:

ously with human bones. no less significant is the association, over truly widespread areas, of fossilized land and sea creatures mingled in no order and yet entombed in the same geological horizon. 56 north america was also badly affected by flooding. as the great wisconsin ice sheets melted they created huge but temporary lakes which filled up with incredible speed, drowning everything in their paths, then drained away in a few hundred years. lake agassiz, for example, the largest glacial lake in the new world, once occupied an area of 110,000 square miles, covering large parts of what are now manitoba, ontario and saskatchewan in canada, and north dakota and minnesota in the united states.57 remarkably, it endured for less than a millennium, indicating a catastrophically sudden episode

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

, as much as crowley and later frater lamed, is responsible for cracking the cipher. his gnostic view of reality has 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

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

r serve those who prefer not to participate in the group ceremonies of more traditional wicca or occult organizations. although similar in theory, enochian magick is probably best practiced alone and in secret. all true religious, philosophical, occult, and magical systems lead the sincere aspirant to the same goal-a dearer understanding of the meaning of l i fe. it is sometimes described as many paths, all leading up the same mountain toward the same invisible peak. some paths slowly meander around the mountain. these paths require little effort, and offer great security and many resting places along the way. others attack the mountain in a direct and aggressive ascent which is both steep and dangerous. there are advantages and disadvantages to each path up the mountain slopes. enochian m

g on the planes every day of your life, yearafter year. you are not to be disheartened by failure, or too much encouraged by success, in any one practice or set of practices. aleister crowley, magick in theory and practice all powerful magic is within me. 1 am one zvho can travel in strength without forgetting his name. i am yesterday "seer of millions of years"is my name. i can t ravel along the paths with those who influence the gods. chapter xlii, the book of the dead the following exercise for rising on the planes is intended for your magical preparation. it is adapted from crowley's liber o, chapter vi. perform the operation as often as necessary cantil you have attained the one-pointed concentration of dharana or a degree of samadhi. you should attain some success with the exercise f

ethyrs or aires that are situated above/behind our physical world. unlike the watchtower squares, the aethyrs are positioned in serial order from number 30, tex, the lowest and most material, to number 1, lil, the highest and most spiritual. here again you must remember that "high" and "low" are not to be tallen literally, but figuratively. these aethyrs can be compared to the sephiroth and tarot paths of the qabalistic tree of life, but the only exact correspondence is the tenth aethyr, zax, which is the abyss, the location of the eleventh sephiroth, daath. the aethyrs are shown in appendix e and each is fully described in enochian magic. like the qabalistic tree of life, they serve as a powerful structure for the subtle cosmic planes and subplanes that are invisible to our physical eyes

the wheel. the enochian formula of mzkzb expresses the spiritual impulse which is cyclic and yet continuous. the special aspect of this formula addresses the intoxicating effects of truth on the magician. the letters of this formula touch on a special aspect of qabalistic doctrine. the emperor (m) and the star(b) are the two extremes of this formula.crowley switched the pplaces of these two tarot paths on the tree of life tto better accord with his message. according to the formula of mzkzb, it doesn'tmatter which position they take because bzkzm is an iidenticalformula. the emperor and the star acting together encircle the impulse to create (z) which is ttemperedby experiencedjudgement (k. the sigil of mzkzb from the watchtower of earth is: 186 the formula of vovin we attained to be starr

losophy teaches the existence of two 'egos' in man, the mortal or `personal' and the higher, the divine or' impersonal'calling the former "personality" and the latter "individuality" h.p. blavatsky, glossary to the key to theosophy the 21st aethyr is the aethyr of causation, asp. the word asp has the number 22, which is also the number for t-sa which means" the l ikeness within" and the number of paths on the tree of life. this the aethyr of the reincarnating ego. the three governors of asp are: khlirzpa keh-helee-rah-zod-pah toantom toh-ah-en-toh-em vixpalg veetz-pah leh-geh when you first enter asp you will notice an atmosphere similar to that in zaa. you will be totally alone with yoursel f. there wi ll be no colors, no sounds, and no forms. gradually, as you accustom yourself to this r

ward. although his goal is to grow and cultivate another nemo, he tends the garden (a symbol for the earth) without trying to single out any special plant (candidate. zim contains not just one garden but many. in fact, there is a special garden waiting for everyone who enters this aethyr. if the initiation here is successful, you will become a nemo yourself. as a nemo you will have three possible paths to take: 1. the adherent. this is the path of one who does his best to live his remaining days on earth adhering to the principles and concepts that he learned in enochian magick he puts those lofty principles into daily practice in his life. 2. the lover this is the path of one who vows to spend the remaining days of his life helping others. he freely gives up his personal life for his fell

GREY W G CONDENSATION OF KABBALAH

5. since this was reminiscent of a lightening-flash, and god was said to have created by means of light, that was what this part of the design got called. it then remained to show the transverse triplicity of masculine-feminine-neutral, by placing pillars behind the right-left-centre spheres, and in the eyes of very early kabbalists, that completed the great plan. they called the lines of descent paths of power, because that was what they were, and they were ten. as the original script said: ten and not nine, ten and not eleven. count carefully and calculate with caution. for those that have seen the full design of the tree of life elsewhere, and wonder why it is not shown here, that is because other items were considered as part of the programwherebyman 5 got back to god, and here we are

tics is a very ancient idea, and semitic scholars only developed their version of it, which proved very practical and based on the soundest principles. once the decimal scheme became clear to non-semites interested in occult philosophy, the tree-idea grew very greatly. it was used chiefly for classifying and coding specific spiritual themes under group-headings, so that each sphere, and later the paths between them, became one of such headings under which vast amounts of material could be stored rather like a filing cabinet or a computer. thus in theory one only had to think hard enough at any heading or key and access could be gained to all that followed in that category of consciousness. of course this meant an enormous amount of work while programming the scheme, but kabbalists thought

mic consciousness going through incarnate lifetimes of experience. all this is but a surface-scratch on the study of kabbalah from a god to man viewpoint. if you need to go deeper, you must know more deeply, and this can only be done with the effort to follow up this briefest outline of kabbalistic principles. the only person who can determine what that would be worth, is you. ooooooo 10 figure 1 paths on the tree figure 3 numbering of the paths figure 2 serpent-ascent of the tree part two: the way back having seen how the kabbalists postulated god descending to our level, we are now faced with what is probably the more important ideology of how we are supposed to get back to god by a reversal of the process. the kabbalists certainly could not get back togod by the lightening-flashmethod

t ideology of how we are supposed to get back to god by a reversal of the process. the kabbalists certainly could not get back togod by the lightening-flashmethod, so another idea came to them- the edenic serpent of the legendary fall must show the ascent by a slow and careful crawling progression from branch to branch. these branches were represented by connecting the spheres /together by direct paths as per figure 1. so the serpent-ascent meant going upwards and traversing each branch at least once until coming out clear on top at zero, thus completing the course of cosmos. see figure 2. now came the problem of identifying the branches or paths. the system was logically 0- 1, 1- 2, 1- 3, 1- 6, 2- 3, and so on through the whole design. this gave an immediate association and location to th

ths as per figure 1. so the serpent-ascent meant going upwards and traversing each branch at least once until coming out clear on top at zero, thus completing the course of cosmos. see figure 2. now came the problem of identifying the branches or paths. the system was logically 0- 1, 1- 2, 1- 3, 1- 6, 2- 3, and so on through the whole design. this gave an immediate association and location to the paths. see figure 3. each path being a combination of two spheres, we have to experience or know the conditions of life while being influenced by both energy-types. in esoteric practice each path is visualized and meditated on with perhaps some specially formulated prayers as well until it becomes etched into the consciousness of the working kabbalist deeply enough to act as a life-guide godwards

he tree-system, we might get back to god by a reverse-return procedure. start with intense concentration on each sphere and path, then expand and widen-out our intensified awareness through contemplative states of consciousness until this state reached a realisation of the absolute. practical kabbalists discovered that they had invented a mathematical means of coding consciousness by means of the paths which blended types of awareness like an artist blends colours or a musician blends sounds. by associating path number names with the connecting sefirot, they could call up that specific state of consciousness at will just by thinking of the path number. by associating different aspects of god with numerical-letters, kabbalists came to find themselves in constant touch with deity whenever th

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

was at length thrown open, which, leaving on one side for the moment the semitic province, leads farther on into the heart of asia. between the indian and zendic languages and the majority of those which spread themselves over europe there exists an immediate tie, yet of such a kind as makes them all appear as sisters, who at the outset had the same leading features, but afterwards, striking into paths of their own, have everywhere found occasion and reason to diverge from each other. amongst all languages on earth points of contact are to be found, any discovered rule compels us to admit exceptions, and these exceptions are apt to be misleading; but the rule teaches us to fix upon fundamental distinctions, for which we can only expect a very slow resolution into a higher unity. while ther

of plagiarisms, which would else encumber every nook and corner. in favour of the study of celtic languages and legends a wholesome reaction has set in, insisting that this downtrodden race, which once occupied wide tracts of germany, shall receive its due. by no means poor in memorials, it has an auxihary resource in several living tongues, the armoric, welsh, irish and highland scotch. but the paths still lie uncertain and slippery, and what we concede to the celts ought not in the zeal of discovery to be turned against ourselves; in cases of resemblance what is genuinely german must put in its claim too. now heiniich schreiber's interesting studies of grave- mounds, weapons and fays appear to me at times to stray beyond the true line: surely the horses' heads on roof-gables in mecklenb

sword, easter fire and easter dance could not be separated. as faithfully were perpetuated the name and in many cases the observances of midsummer. new christian feasts, especially of saints, seem purposely as well as accidentally to have been made to fall on heathen holidays. churches often rose precisely where a heathen god or his sacred tree had been pulled down, and the people trod their old paths to the accustomed site: sometimes the very walls of the heathen temple became those of the church, and cases occur in which idol-images still found a place in a wall of the porch, or were set up outside the door, as at bamberg cathedral there lie slavic-heathen figures of animals inscribed with runes. sacred hills and fountains were re-christened after saints. xxxvl peeface. to wliom their s

HAMIL THE ROSICRUCIAN SEER

fthe manuscripts had been borrowed and copied duringhock255ley's lifetime by hisfriendf.g. irwin; others were purchased from redway by w. b. moseley, a more practical magician than hockley, for 'whereas hockley appears to have been content with employing clairvoyant subjects, skryers in crystals and persons who could be passed into the magnetic trance, moseley is said to have tried more dangerous paths."frommoseley some of these also passed to irwin after moseley's death in1888-adeath whichmayormay not have been hastened by his occult practices."threeof the manuscripts that irwin did not obtain,thejournalofarosicrucianphilosopher,crystallomancyandtaneachemica,carne into the handsofa. e. waite, who quoted extensivelyfrom the first two in his early works and published a part of the thimathe

HEAVEN HELL

ps of beings in human forms who are called "bathers (herpiu "floaters (akiu "swimmers (nubiu, and "divers (khepau. the gods who tow the boat call on the dwellers in this division to praise the soul of ra, which is in heaven, and his body, which is on earth; for heaven is made young again by his soul, and earth by his body. then, addressing the god in the boat, they declare that they will make his paths straight in akert, and that they will make his boat to pass over the beings who are immersed in the waters of the lake. the god "who dwelleth in nu" then calls upon the beings in the water to pay homage to ra, and he promises that they shall enjoy breath for their nostrils, and peace in their cisterns of water. their souls, which are upon earth, shall enjoy offerings in abundance and shall n

HEKAS

c time, beyond this our practices alone may reveal that which is veiled to the intellectual acuity of academia..for between the histories that we may trace there is a hidden story uncharted by mere books of paper and the memories of civilisation; this secret history is that of the wandering few who exchanged knowledge at the isolate cross-roads where-ever their peregrination of chance might cross paths with another "return to the circle for there the ghosts of old still tread their path and it is in your own breath that they find voice today" therefore, to begin once more with the 'circle- we may find that there are spells of incantation for circle-craft which date back to the earliest written inscriptions in ancient mesopotamia circa the early dynastic period (2400bc. the magic circle in

HELENA BLAVATSKY NIGHTMARE TALES

heavy troubles. its happiness is due to thecontinuous mild serenity of its temper, to the affection it spreads wherever it goes. for it is a noble form, andits heart is full of benevolence. never has the form startled its soul-ego with a too-violent shock, orotherwise disturbed the calm placidity of its tenant. two score of years glide by like one short pilgrimage; a long walk through the sun-lit paths of life, hedgedby ever-blooming roses with no thorns. the rare sorrows that befall the twin pair, form and soul, appear to nightmare talesii12 them rather like the pale light of the cold northern moon, whose beams throw into a deeper shadow all aroundthe moon-lit objects, than as the blackness of the night, the night of hopeless sorrow and despair. son of a prince, born to rule himself one d

HELENA BLAVATSKY THE KEY TO THEOSOPHY

s the bough which broke our arm or that our own folly has brought us to grief? karma has never sought to destroy intellectual and individual liberty, like the god invented by the monotheists. it has not involved its decrees in darkness purposely to perplex man, nor shall it punish him who dares to scrutinize its mysteries. on the contrary, he who unveils through study and meditation its intricate paths, and throws light on those dark ways, in the windings of which so many men perish owing to their ignorance of the labyrinth of life, is working for the good of his fellowmen. karma is an absolute and eternal law in the world of manifestation; and as there can only be one absolute, as one eternal, ever-present cause, believers in karma cannot be regarded as atheists or materialists, still les

soteric thoughts of moses. aryan (sans) lit "the holy; those who had mastered the aryasatyani and entered the aryamarga path to nirvana or moksha, the great "fourfold" path. they were originally known as ishis. but now the name has become the epithet of a race, and our orientalists, depriving the hindu brahmins of their birthright, have made ryans of all europeans. since, in esotericism, the four paths or stages can only be entered through great spiritual development and "growth in holiness" they are called the aryamarga. the degrees of arhatship, called respectively srotapatti, sakridagamin, anagamin, and arhat, or the four classes of aryas, correspond to the four paths and truths. aspect the form (rupa) under which any principle in septenary man or nature manifests is called an aspect of

HINE P OVEN READY CHAOS

agical system? magical systems combine practical exercises for bringing about change with beliefs, attitudes, a conceptual model of the universe (if not several, a moral ethic, and a few other things besides. examples of systems are qabalah, the different wiccan traditions, the golden dawn system of magic with all its grades, costumes, mottos etc, and the increasing number of westernised shamanic paths that are proliferating nowadays. as far as most magical systems go, before you can start to wave your wand around or bounce up and down on your head til you reach enlightenment, you have to spend a good deal of time reading up on the beliefs associated with the system, learning its do s and don ts, committing to memory lists of symbols and correspondences, how to talk to your fellow magi, an

he body must be stilled by relaxation and pranayama. behavioural- what we must do (or more often, don t do. often, our obsessive behaviour is entirely inappropriate and potentially damaging to others. usually it does take other people to point this out. analytic techniques such as i ching or tarot may prove useful here. the wrath of the monster left me gasping and breathless, feeling trapped. all paths littered with broken glass. desperation drove me to a friend. there is magick enough in reaching out to ask another for help. an i ching reading suggested action and nonaction, negating the momentary trap of self-doubt. pranayama banished the physical tension (well, most of it. the monster shrank and skittered on spindly legs through years of frozen memories, dissolving finally into a heap o

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

e very bad i would venture to try it. do you know of clef absolute de la science occulte le tarot des bohemiens ie plus ancien livre du monde a l'usage exclusive des inities par papus paris georges carre editeur 58 rue st andre-des-arts 1889 9 fr. i have just got it, but have not yet read it. it seems to be worth having' i the theory that the twenty-two tarot trumps corresponded to the twenty-two paths of the qabalistic tree of life was first propos d by eliphas levi and was therefore a recent, not to say synthetic, proposition. papus (i.e, dr gerard encausse, 18 5-191) le .tarot des bohemiens (1889) was the first popular treatise which mcluded the letters 55 56 thealchemist of the golden dawn h.p.b.'s incense' i forgot to mention it to you. he is a very good sort of man. 1 probably charle

HP LOVECRAFT A DARK LORE

with the weathering of aeons- which resembled these dark, cylindrical towers in basic architecture. around all these aberrant piles of square-cut masonry there hovered an inexplicable aura of menace and concentrated fear, like that bred by the sealed trap-doors. the omnipresent gardens were almost terrifying in their strangeness, with bizarre and unfamiliar forms of vegetation nodding over broad paths lined with curiously carven monoliths. abnormally vast fern-like growths predominated- some green, and some of a ghastly, fungoid pallor. among them rose great spectral things resembling calamites, whose bamboo-like trunks towered to fabulous heights. then there were tufted forms like fabulous cycads, and grotesque dark-green shrubs and trees of coniferous aspect. flowers were small, colourl

fference, boldness, or scientific and historical zeal. but as the aeons passed there came vague, evil signs that the elder things were growing strong and numerous in the inner world. there were sporadic irruptions of a particularly hideous character in certain small and remote cities of the great race, and in some of the deserted elder cities which the great race had not peopled- places where the paths to the gulfs below had not been properly sealed or guarded. after that greater precautions were taken, and many of the paths were closed forever- though a few were left with sealed trap-doors for strategic use in fighting the elder things if ever they broke forth in unexpected places. the irruptions of the elder things must have been shocking beyond all description, since they had permanentl

their curiosity respecting men, and of their attempts to establish secret outposts in the human world. there were tales of the queer claw-prints seen around farmhouse windows in the morning, and of occasional disappearances in regions outside the obviously haunted areas. tales, besides, of buzzing voices in imitation of human speech which made surprising offers to lone travelers on roads and cart-paths in the deep woods, and of children frightened out of their wits by things seen or heard where the primal forest pressed close upon their door-yards. in the final layer of legends- the layer just preceding the decline of superstition and the abandonment of close contact with the dreaded places- there are shocked references to hermits and remote farmers who at some period of life appeared to h

nacooks, hurons, men of the five nations- but did not seem to have or need any speech of their own. they talked with their heads, which changed colour in different ways to mean different things. all the legendry, of course, white and indian alike, died down during the nineteenth century, except for occasional atavistical flareups. the ways of the vermonters became settled; and once their habitual paths and dwellings were established according to a certain fixed plan, they remembered less and less what fears and avoidances had determined that plan, and even that there had been any fears or avoidances. most people simply knew that certain hilly regions were considered as highly unhealthy, unprofitable, and generally unlucky to live in, and that the farther one kept from them the better off o

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

niversity expedition was wholly that of securing deep-level specimens of rock and soil from various parts of the antarctic continent, aided by the remarkable drill devised by professor frank h. pabodie of our engineering department. i had no wish to be a pioneer in any other field than this, but i did hope that the use of this new mechanical appliance at different points along previously explored paths would bring to light materials of a sort hitherto unreached by the ordinary methods of collection. pabodie s drilling apparatus, as the public already knows from our reports, was unique and radical in its lightness, portability, and capacity to combine the ordinary artesian drill principle with the principle of the small circular rock drill in such a way as to cope quickly with strata of var

course, had to do with the chiseled avenues to the black inner world, of whose existence we had not known before, but which we were now eager to find and traverse. from the evident scale of the carvings we deduced that a steeply descending walk of about a mile through either of the neighboring tunnels would bring us to the brink of the dizzy, sunless cliffs about the great abyss; down whose sides paths, improved by the old ones, led to the rocky shore of the hidden and nighted ocean. to behold this fabulous gulf in stark reality was a lure which seemed impossible of resistance once we knew of the thing- yet we realized we must begin the quest at once if we expected to include it in our present trip. it was now 8 p.m, and we did not have enough battery replacements to let our torches burn o

HP LOVECRAFT CELEPHAIS

een it, he found a hideously ancient wall or causeway of stone zigzagging along the ridges and valleys; too gigantic ever to have risen by human hands, and of such a length that neither end of it could be seen. beyond that wall in the grey dawn he came to a land of quaint gardens and cherry trees, and when the sun rose he beheld such beauty of red and white flowers, green foliage and lawns, white paths, diamond brooks, blue lakelets, carven bridges, and red-roofed pagodas, that he for a moment forgot celephais in sheer delight. but he remembered it again when he walked down a white path toward a red-roofed pagoda, and would have questioned the people of this land about it, had he not found that there were no people there, but only birds and bees and butterflies. on another night kuranes wa

HP LOVECRAFT THE STREET

of lace and snowy periwigs, there were cobblestones over which clattered many a blooded horse and rumbled many a gilded coach; and brick sidewalks with horse blocks and hitching-posts. there were in that street many trees: elms and oaks and maples of dignity; so that in the summer, the scene was all soft verdure and twittering bird-song. and behind the houses were walled rose-gardens with hedged paths and sundials, where at evening the moon and stars would shine bewitchingly while fragrant blossoms glistened with dew. so the street dreamed on, past wars, calamities, and change. once, most of the young men went away, and some never came back. that was when they furled the old flag and put up a new banner of stripes and stars. but though men talked of great changes, the street felt them not

HP LOVECRAFT WHAT THE MOON BRINGS

ay horribly under the arched, carven bridge, and staring back with the sinister resignation of calm, dead faces. and as i ran along the shore, crushing sleeping flowers with heedless feet and maddened ever by the fear of unknown things and the lure of the dead faces, i saw that the garden had no end under that moon; for where by day the walls were, there stretched now only new vistas of trees and paths, flowers and shrubs, stone idols and pagodas, and bendings of the yellow-litten stream past grassy banks and under grotesque bridges of marble. and the lips of the dead lotos-faces whispered sadly, and bade me follow, nor did i cease my steps till the stream became a river, and joined amidst marshes of swaying reeds and beaches of gleaming sand the shore of a vast and nameless sea. upon that

INITIATION INTO HERMETICS

n this direction, because he has become one with god, and anything he will express or order during his unity with god will be just the same as if god himself did say it. henceforth he partakes of all the four basic qualities of the godhead he is united with. magic physical training (x) 1. brahma& shakti he who knows other systems of initiation will find a certain parallel with my system since all paths leading to truth must be the same. let me mention here the indian yoga system concerning the snake power that is in accordance with the systems of the egyptian mysteries i have quoted. in kundalini yoga the scholar is exhorted to meditate on the muladhara center, the seat of which is the coccyx, and to perform pranayama exercises there. if we look closely at the symbolism of the muladharaa c

INTERVIEW WITH ANDREW CHUMBLEY

anifestations of traditional craft. diverse streams of traditional observance, which otherwise may have passed into spirit, have met, communicated and cross- fertilised, simply because the cultus has been visible in exoteric terms, whilst at the same time being recognisable in terms of esoteric knowledge. magically composed works can convey many texts at once; a singular word can open many unseen paths. when eye meets eye in knowing it does not matter if a mask is worn. personally i consider the merit of our outer actions lies in the consolidation of the tradition and the respectful communion between kindred souls of the arte magical. indeed, it is important for one to recognise that magical books and images can if presented appropriately work to quicken the vital seeds of initiatic awaken

ISIS UNVEILED

n his turn by taror and defeated. o thou, who art the audut serpent. tremble brfore the hand of him who, having triunqihed of the tortures of hell) dendit gemiubia infemi, recalled the souls to li^t? the more whilst thou decay, the more terrible will be thy torture. by him who twgna over the living and the dead. and who will judge the century by fire, soseiijkir per ignem, etc. in the name of the paths, son. and the holy gbost amen" digitizecoy google the sign op the cross kabausnc s7 language modeled upon a belief in the divinity of christ is, with the ex- cation of a stray expression here and there, identical with the catholic ritual* the latter however makes one improvement, for the original- ity of which the church should be allowed all credit. certwnly nothing so fantastical could be

the living spirit of life exbts. the highest gkace. the two are one from eternity, for they are the light and the cause of the lt^t. therefore they answer to the kabalistic concealed vnsdom, and to tbe concealed she- khinah the holy ghost "this light, which is manifested, is the gar- ment of the heavenly concealed" says idrah zviah" and the 'heaven- ly man' is the superior adam "no one knows his paths except macro- prokypus (long-face) the superior active god' not as i am written will i be read; in this world my name will be written yehovah and read adonai* say the babbins, very correctly. adonai is the adam kad- mon; he is father and mothbb both. by this double mediatorship the spirit of the 'ancient of the ancient' descends upon the micro- protopus (short-face) or the adam of eden. and

ts are not easily destroyed. thus, while we find the hindo trim^r^ triply manifested as nua (or pua-punuh) agoi bnhma the fatlier nlrt (mahlmiya) vlyu vuhau tlie uothw virij (brahmi) so^ sin tte sod and the egyptian trinity as follows, kneph (or.^flten) odiii bd (hwtu) the pather maut( mut) isu ina the mother khonni honu halonli the son* the nazarene system runsi ferbo (iih-amoo) ifuio abatnr the paths cbaoa (daa water) spiritoi (female) netubto the mother fetabil ldhkiio lord jordan the son the first [trinity of each system] is the concealed or non-manifested trinity a pure abstraction. the second is the active or the one digitizecoy google 228 isis unveiled revealed in the resutta of creation, proceeding out of the former its spiritual prototype. the third is the mutilated image of both

the logos and god the creator. 629. zdiar. i, p. 2s: anut. ed. 630. simil dc. f 12; wealcott: on hu canon, p. 178. 631. mori, ziii. 32. digitizecoy google who was gabriel legatusp 247 "the word of god is his son. and he is also called angel and apostle, for he declares [interprets] whatever we ought to know, and is sent to declare whatever is disclosed" aedan inferior is distributed into its own paths, into thirty-two sides of paths, yet it is not known to any one but ze'ir. but no one knows the superior aedan nor its paths, except that long face" the supreme god* ze'ir is the nazarene 'genius' who is called aebel- zivo, and gabriel legatus also' apostle gabriel "he nazarenes held with the kabalists that even the messiah who was to come did not know the 'superior aedan' the concealed deit

of both testaments, the worshipers of buddha know that they "are gods "genuine buddhism, overieaping the barrier between finite and infinite mind, urges its followers to aspire, by thar own effaru, to that divine perfectibility^ which it t aches that man is capable, and by attaining which man becomes a god" says brian houghton hodgson' dreary and sad were the ways, and blood-covered the tortuous paths by which the world of the christians was driven to embrace the irenaean and eusebian christianity. and yet, unless we accept the views of the ancient pagans, what claim has our generation to having served any of the mysteries of the 'kingdom of heaven? what more does the most pious and learned of christians know of the future destiny and progress of our immortal spirits than the heathen phil

t op for y om ^dtw treaauie* upon eartb, when moth and riut doui eornpt, and wbtie thieve* keak through and ateal (matuitv, n, ib. 3 "and if thy hand oflend thee, cut it os; it i* better for thee to it r tutu life maiiprd, than. go into beo" etc (mart, ix. 3 "know ye not ye are (ac lemplt qf oed. and that tbe spirit of god dwd- eth m you (f coniuwom, iii, 16. 4 "hat ye may he the children of your paths' whidi ii in heaven. be ye tberefore perfect, even a* your fatlur which i* in heaven u ftrfad (mat- a v. y. 46-48. 5 "wbatmnvwyewoumthatmenibould do to you, do ye erea kt to tbem (mmukew, vii, 12. q "he maketh bb sun to rise on tbe evil and on the good, and aendetb rain on the just and on tbe unjust (jfakkn^ t, 4s. 7 "wboeoerer haui. to bim iball be given. but wboeoever bath not. from him ah

JASMUHEEN THE FOOD OF GODS

een 190 personal calibration and testing methods for safely fulfilling the freedom agenda: post-script with jasmuheen. january 2005 in 2002 a book called power vs. force was released and read with great interest. in it the author david hawkins, a psychiatrist and spiritual teacher, shared his research findings on a simple method to calibrate levels of human consciousness and the various spiritual paths that many of us undertake plus much more. an in-depth twenty-year study using the applied science of behavioral kinesiology, i highly recommend this book. excited by the possibilities that his calibration system offered as far as a way of checking our freedom models, i began to apply it during my october/november 2004 tour. quickly recognizing that we can use this system as a base to move in

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

a little spark (sun) in his own bosom. time is only protracted consciousness, because there is no world out of the mind conceiving it. earthly music is the faintest tradition of the angelic state; it remains in the mind of man as the dream of, and the sorrow for, the lost paradise. music is yet master of the man's emotions, and therefore of the man. heavenly music is produced from impact upon the paths of the planets, which stand as chords or strings, by the cross-travel of the sun from note to note, as from planet to planet; and earthly music is microscopically an imitation of the same, and a relic of heaven; the faculty of recognition arising from the same supernatural musical efflux which produced the planetary bodies, in motived projection from the sun in the centre, in their evolved

genesis, in the discovery of the woman and snake in the most ancient babylonian or chald an zodiac. the indian zodiacs and the egyptian zodiacs repeat the same myth, slightly varied in certain particulars. the different versions of the story of the temptation and fall, in the main respects, are the same legend, only altered to suit ideas in every varying country. traversing all the long-descended paths of the mythologies, this singular, but in reality sublime, myth preserves its place, and recurs up to the last in its identity. the first chapter of genesis seems to us to be clearly found here in the signs of the zodiac; which we know are derived from the earliest astronomical studies, and which extraordinary hieroglyphical zodiacal figures descended originally from the summit of the famous

nth, acacia, or lily, sacred to the woman or to the complying and therefore productive powers of nature. the word hussar comes, through circuitous* hussey, with its inflections of opprobium, in the vernacular strangely to say in regard of the champions mentioned above, who are the followers and the children of venus. venus hussey, as in a certain sense she may be considered. 300 the rosicrucians. paths of translation, from its original al-husa. these hussars are the alert, agile, armed children, or soldiers, of cybele. it is well known that the knights of old particularly the crusaders when they returned to the west adopted the oriental fashion of covering their appointments and horse-furniture with bells, the jingle raised by which, and at the same time the spreading or flying-out, in ons

JESSUP MK THE CASE FOR THE UFO

ne, melting takes place slowly. i cannot accept the idea of a floating ice field permanently near the earth. in contrast, i postulate vast masses in orbital motion, so that when they approach the earth they are held against its attraction by the dynamic force of their velocity. meteoric and cometic orbits are of what we call very high eccentricity, which is to say that the material following such paths varies extremely in it distance from the sun, as compared to the movement of the earth and other planets, which have orbits almost circular. then, as the ice swarm approach the sun, in its periodic orbital circuit, tiny amounts of ice are melted and, being fluid, the film of melted ice is pulled toward the side of greatest gravitational attraction, probably earthward or sunward. this melted

ou glance at the great fragments of pillars among which you are not standing and find that they are eight feet thick, and with them lie beautiful capitals) apparently as large as a small cottage, and also single slabs of stone superbly sculptured that are four or five feet thick and would completely cover the floor of any ordinary parlor. 107 don't know, surely not writing l-ms were& are all tele-paths the temple of jupiter is a smaller ruin than the one i have just been speaking of, and yet it is immense. it is in a tolerable state of preservation. one of nine columns stands almost uninjured. they are 65 feet high and support a sort of porch or roof. this porch roof is composed of tremendous slabs of stone which are so finely sculptured on the undersides that the work looks like fresco fr

. for instance, in the monthly notices of december 1880, w.f. denning describes a very "slow" meteor which took fifteen to twenty seconds to cross the sky and mentions a "stationary" meteor which seemed to be approaching the observer in a sinuous track. there are many references to unusual meteors during 154 these years, and there are hundreds of drawings showing meteor trains, explosions, zigzag paths and erratic movements. on the night of april 18, 1880, a storm of unprecedented severity passed over missouri and adjacent states. local whirlwinds, probably tornadoes, developed, and at least one town was completely destroyed. everywhere along the track there was evidence of a wave of water flowing in the rear of the cloud spots, and in places debris was carried over obstacles of considerab

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

tic document, the text of sy is summarized* the short version, thought by some to be more representative of the original text, begins (chapter 1, paragraph 1) thirty-two mysterious ways has the lord, lord of hosts, ordained through scribe, script, and scroll (from phineas mordell s translation) by contrast, the long version immerses this simple line in a stream of biblical epithets: in thirty-two paths of wisdom did yah, lord of hosts, god of israel, the living god, king of the universe, god almighty, merciful, gracious, exalted, who dwells in an eternity of holiness, holy is his name, create his universe by three enumerations: number, word, and script (from a partial translation of my own) further, with this first paragraph we run into complications with the last several words, which are

rks in regular type. what we get is an earnest effort upon a rather terse version of sy (which, for instance, omits the predominations of the letters from chapter 4. the notes and additions are more helpful than intrusive, and where he is unsure, edersheim nobly places a question mark next to his variant renderings. westcott, william wynn. sepher yetzirah. the book of formation and the thirty-two paths of wisdom, translated from the hebrew. bath: robert h. fryar, 1887; 2nd revised edition: london: theosophical publishing society, 1893; 3rd edition: london: j. m. watkins, 1911; reprinted new york: samuel weiser, 1975; reprinted san diego: wizards bookshelf, 1990 (this edition adds notes from mme blavatsky s works. fourth revised edition, with hebrew text: volume 3 of darcy kuntz golden dawn

eosophists, occult and hermetic students, whose purpose if any may have been served by such a production, but is in reality a paraphrase and fulfills few of the conditions required by scholarship. even though there is a bit of the pot calling the kettle black in waite s comments, they give a fair appraisal of westcott s work. along with sy, westcott offers an english translation of the thirty-two paths of wisdom; its inclusion is not explained, nor is the text introduced. from other sources (waite s introduction to stenring for one, we learn that the thirty-two paths is a late addition to sy, appended in some latin versions. in a series of short paragraphs, it tells of the intelligences, powers and virtues of the thirty-two paths, which are the ten sefirot plus the twenty-two letters of th

ebrew letter aleph in one place, only to use it to represent heh in another. he renders heh-qoph as och, and for yod-heh-vav-heh he puts yoah, then ioah, and later ieve. to the usual six chapters of sy, papus saw fit to add a seventh, consisting of a redundant list of correspondences, an account of the derivatives of the letters, and a general resume. papus follows sy with not only the thirty-two paths of wisdom but also the fifty gates of understanding. the fifty gates is a hierarchic list of features of the universe; papus version is derived from athanasius kircher s oedipus agyptiacus (3 volumes, rome: 1652-5. papus section on sy concludes with an essay, the date of the sepher yetzirah by dr. sair a.c. which advances the notion that sy is from the patriarchal age or earlier on the basis

f the hebrew alphabet at seven* it is puzzling that, out of all the possible translations, david meltzer chose mordell s quirky rendering to represent sy in the secret garden. alas, this is not the only doubtful aspect of this well-circulated anthology. see below, the second) note on page 8. 20073 7 stenring, knut. the book of formation (sepher yetzirah) by rabbi akiba ben joseph including the 32 paths of wisdom, their correspondences with the hebrew alphabet and the tarot symbols, with an introduction by arthur edward waite. philadelphia: david mckay co, 1923; reprinted new york: ktav publishing house, 1970. stenring refers to his own work as a word-for-word translation from the hebrew. he used a number of sy texts to construct his version. those parts of the text which stenring considere

of a single number is impossible for a human mind (p. 37, unless it has opened every gate of understanding, i.e, has acquired an encyclopedic knowledge of all sciences. waite s introduction to stenring is generally pretty good, though limited by his dependence on christian sources. he gives a fair account of sy: its background, editions, and content. 20073 8 stenring also includes the thirty-two paths of wisdom, saying that his tabulation of paths and their titles will be given according to comtesse calomira de cimara (from her french translation of 1913, and the translation of the tract according to waite and westcott* comment: israel regardie, on the thirty-two paths of wisdom: it seems to me, after prolonged meditation, that the common attributions of these intelligences is [sic] altog

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

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 edition in english and hebrew. 04/2006. belize city: providence university, 2006. for information, go to www.everburninglight.org. albotini, yehuda. sulam aliyah: ladder of ascent. translated by yodfat glazer and adam shohom. integral edition in english and hebrew. belize city: providence university, 2007. for information, go to www.everburninglight.org. gin particular, ra

KETAB E SIYAH

ew victory in the chosen struggle. now, a third time, did the shedim go forth from chadel's high gates of cedar-wood: once in array for bloody battle, crying out for blood and glory upon the inglorious field so glutted with blood; once in search for the leader who forsook them, himself to search for new purpose and hope of triumph; now creeping as ghosts or shadows in the darkness of those hidden paths, winding like some stealthy serpent to sun-lit lands. in silence did the host go forth, unheard now by high heaven, ignorant of its doom. amongst stones and bones and jewels they went without song or drum or horn, by a thousand diverse paths. i followed the upward gradient of the floor to the lands of light so many leagues above, as i went gathering to myself such strength as my sorceries re

r did gates of the passages swing open that once more the shedim glimpsed the moon. 138 into the night, illumined by the stars, celestial torches, watchers of ten thousand griefs, witnesses of ten thousand wrongs, and the pale moon in full complement this night, eternal partner of the earth upon the turning wheels that dictate the movements of the sky. auspicious spheres were conjoined upon their paths, telling of ruin and ascendance: the kingdom of the old, overthrown; the kingdom of the new, made great. now, scattered before amongst the multitudinous caverns of the lands beneath the earth, the shedim once more converged, to hear again the instruction of their chief. upon the high peaks of atlas did they gather and upon the highest of those peaks i stood. now every ear was mine, every arm

than the howling beasts that stayed your hand. yet also does it seem to me that much of our adversary's strength has been invested within the forms of his new creatures and, until such time as they partake of the fruit of knowledge of consequences, they are as but simple beasts to be commanded by the whip or baited with simple prizes. nothing can they weigh themselves as i now weigh the different paths by which we might exploit such flaws and win back advantage from the foe. now let me make clear that which i plan. not against satan's creatures shall we move our hosts but rather against the shedim legions that would guard the garden and in the matching of these forces tie them in such a compromised position that they cannot gain the garden. then, as some few of them stole in so shall some

et us then depart this place and leave the earth above to man and woman and those of their line whose birthright is this place whether we remain or no. our work here is done and i will not so soon contend against the elohim hosts again. come then, by the dark passages once more, to deep chadel" thus instructed thus they went, melting from the crimson light of dawn by the thousand secret gates and paths. down to deep chadel went the shedim hosts. thus unhindered went raphael to the garden and set flame to all that grew there by the river. long did the trees of the garden burn with fire as raphael, with his knights looked down from the high walls of the valley as the hungry tongues did lick all the leaves to ash and leave the once fertile soil scorched and black. the very sun was blocked out

sters whose skins are black surely they must be most wicked that they grow so dark, 202 stained black by the wickedness of their deeds, soiled by multitudinous sins. surely then we must drive from lands these sable men, like the beasts they have become" and in like manner the ebon-skinned, pointing to their paler brethren, spoke these words "behold those of our number whose skins grow white, dark paths they do walk indeed far from 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

eel and acknowledge such illusion of power with which the elohim would beguile. why are you led again and again into that same trap which snared those that came before? what words are there for me to speak by which you would realise this and take care against such deceits? no words had i for abraham that would sway his foolish heart nor unblind him to the fraud of heaven that led him on such evil paths. in heaven, in his tower, where yet he brooded on defeat and saw no way to salvage what was lost to him, michael heard the prayers of abraham. yet where had he once used noah he had met with failure now offered once more the same prize he dared not to reach out to it least he once lose as he had once lost before. rather then he reasoned to wreak some mischief upon this one of the nephilim if

KNOWLEDGE LECTURE FIVE

iroth making 400 sephiroth in all- the number of the letter tau, the cross, the universe, the completion of all things. the tarot is referred to the tree of life in the following manner. the four aces are placed on the throne of kether. the remaining small cards of each suit are placed on the respective sephiroth, two on chokmah, three on binah, etc. the twenty two trumps are then 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 29

KNOWLEDGE LECTURE TWO

and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram shows the ten sephiroth with all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of

phira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon. the second meditation let the zelator meditate on a straight line. let h

LAITMAN M BASIC CONCEPTS IN KABBALAH

sensations, from whatever source, are caused 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

d, calm person suddenly begins to 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

orld are purposeful and manifest only at the end of development. in 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

h 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 creation to its end. because we are corrupted and mean, we must become as perfect as our creator. indeed, a perfect one such as he cannot create imperfection. now we und

ly kind that he created it all for our benefit, and gave us kabbalah to attain it. you will feel it all while living here in this world. kabbalah encourages us to choose life, to choose goodness, not death, meaning a bitter and meaningless existence. it is said, choose, which means that we are given a choice. it has been clarified in previous articles that choice pertains only to that between two paths to attain the preordained goal: there is the path of spiritual development (the path of kabbalah) or the path of suffering. the final goal is to eradicate egoism and to acquire a nature of love and bestowal. how can this be achieved? it is written, sleep on the ground, be content with only bread and water, and you will be happy in this world and in the next world. this way one can acquire th

ything is created for the good of humanity, both directly and indirectly. thus, by correcting ourselves, we neutralize any detrimental influences. correction: the creator has not finished creating our world; we are entrusted with the task of completing and perfecting it. we see our world as a fruit that remains bitter during its ripening, and it is our task and goal to correct and sweeten it. two paths of correction: 4. the path of acceptance of the spiritual laws of correction by everyone is called the path of light. it is preferable from the creator s perspective because his goal is to bestow joy to his created beings at all the stages of their existence. thus, we would not taste the bitterness of the fruit. 5. the path of suffering: through trial and error during a period of 6,000 years

LAITMAN M FROM CHAOS TO HARMONY

ers. a long way and a short way acquiring the quality of altruism is our purpose in life. we are pushed toward it by nature s evolutionary law through egoism itself. nature s purpose is for us to understand the required correction, and to complete ourselves by awareness and understanding, by agreeing with the process of changing our attitude toward others. hence, each of us can choose between two paths: chapter five: obeying nature s law 89 1. promoting ourselves in the evolutionary process by recognizing our egoistic nature as harmful and as opposite to nature s quality of altruism, and learn the method of correcting it. 2. wait until blows, pressures, and suffering that stem from imbalance with nature force us to look for a method to correct the imbalance against our will. correcting the

h nature force us to look for a method 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

ver, most of the people did not take interest in correcting their egos. but after abraham and his wife, sarah, made considerable efforts to teach the correction method, they managed to organize a group of people that became the first group of kabbalists in human history. this group later received the name, israel. 20 160 from chaos to harmony from that point on, humanity has been divided into two paths: kabbalists and the rest of humanity. as the ego continued to grow, both among the kabbalists and in the rest of humanity, it evolved very differently in each of these groups. the kabbalists strained to maintain balance with nature atop the growing ego, while the rest of humanity searched for new ways to satisfy their egos. from generation to generation, humanity reached greater achievements

ection, 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 between the two paths depends on our awareness, which will evolve either through suffering or through scrutiny. evolution through scrutiny can be done 168 from chaos to harmony using the wisdom of kabbalah, which describes our situation, explains where we should reach, and provides the means to get there. thus, it is possible that humanity will experience 233 years of unbearable torment as is described about the

LAITMAN M KABBALAH REVEALED

attainment refers to such profound and thorough understanding of the perceived that no questions remain. kabbalists write that at the end of humanity s evolution, we will all attain the creator in a state called equivalence of form. whose reality is reality? 101 to reach that goal, kabbalists carefully defined which parts of reality we should study, and which we shouldn t. to determine these two paths, kabbalists followed a very simple principle: if it helps us learn more quickly and more accurately, we should study it. if it doesn t, we should ignore it. kabbalists in general, and the zohar in particular, caution us to study only those parts we can perceive with absolute certainty. wherever guesswork is involved, we shouldn t waste our time, as our attainment would be questionable. kabba

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ld acquire confidence that even in our egoistic situation, we can still receive such a gift from above, for to have faith is to have a bridge to an opposite state of being. and even if we have not yet undergone all of the suffering that would force us to give up all our personal interests in life, nonetheless kabbalah will help us; instead of suffering, we will receive another way to navigate our paths- 66- attaining the worlds beyond 5 the purpose of studying kabbalah the light that emanates from the writings of the great kabbalists will help us overcome two challenges: our stubbornness and our tendency to forget the suffering caused by our willfulness. prayer is the pathway to all correction, which the creator will see in our hearts. when we engage fully in prayer, we will attain whateve

em. whenever we read the works of such kabbalists as the baal hasulam, shimon bar yochai, we bond directly with them through the surrounding light. we are then enlightened, and our vessels of reception purified. it is important when reading to bear in mind the stature of the author, whether alive or dead. we can always bond with the author through our feelings as we study the work. there are many paths leading to the creator, and he uses many means to act upon us. any difficulty or obstacle on the student s path, in particular the death of a master, may be considered an opportunity for transformation at an individual level- 90- attaining the worlds beyond 10 counteracting the desire for self-gratification our sense of hearing is called "faith" because if we wish to accept what we hear as t

ator. since our egoistic nature causes us to instinctively withdraw from anything that causes us suffering, the creator uses this to lead us to the good. he removes pleasure from the material world that surrounds us and awards us pleasure only through altruistic acts. this is the path of suffering- 118- attaining the worlds beyond 12 eradicating egoism the path of kabbalah is different from other paths. even though there are pleasures in our world, we can break away from egoism by having faith (above reason) in the purpose of creation. in this way, we may go beyond listening to what our bodies and our reason tell us. when we do so, we start experiencing love for the creator, as well as feeling his love for us. this is the path of peace and joy, and of faith in the fact that the long way is

re powers is not apparent, just as there appears to be no difference between one who is spiritually ascending towards the creator and one who does not develop spiritually. we ourselves are not capable of knowing the truth as to whether we are progressing or remain static, and cannot determine whether a positive or a negative force is acting upon us. therefore, an awareness and confidence that our paths are true and correct is extremely deceptive, and often we may not have chosen correctly. but if we are at the very beginning of our spiritual journey, how can we advance correctly in order to achieve the goal of creation and the goal of our existence? without a definite understanding of what constitutes good and evil for our final destination and for our true and eternal well being rather th

or our hopeless and unsolvable state? common sense says that it is not reasonable to create something with a clear goal and afterwards to abandon the process to the hands of such weak and blind creatures as we. certainly, the creator would not have acted like this. thus, presumably in all situations, he gave us a way to find the proper path. in fact, the only way is to go above reason. in all our paths, we experience failures and learn how not to go. we do not succeed in an action unless we first stumble. when we feel we have reached a state of despair, we need the creator. in fact, there exists one very important confirmation of the correctness of the chosen path, and that is the help of the creator! those who choose the way of the impure and egoistic abya do not reach their spiritual des

again.this path is known as "the path of kabbalah" or the path of the light. but there is also "the path of suffering" when one searches for a way to escape from unbearable suffering constantly in one s life, and not from a desire to have lost pleasures restored. with the path of kabbalah, there awakens a desire to become filled by the spiritual light as the vitalizing source of redemption. both paths lead to one goal, but one draws by the pleasure and the perfection that lie ahead, and the other pushes from behind, prompting an escape from pain. in order for a human being to be able to analyze external factors and internal sensations, two means of perception are given: the bitter and sweet perceived by the heart, and the false and true perceived by the intellect. spiritual attainment can

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

mputers of such fantastic power that could literally work magic. how did the assumption arise that two different states could exist simultaneously? here we should mention an experiment conducted by richard feynman some fifty years ago. assume that there is a full water tank containing a device that moves up and down. this action creates waves from two different sources, causing the waves to cross paths. eventually, the path-crossing of the waves will create a pattern known as an interference pattern (figure 8. this pattern is a collection of the path-crossing of the waves. it is a very well known phenomenon and we can easily calculate where these crossing points will be. figure 9 figure 8 q ua n t u m t h e o r y 75 now let us picture a similar experiment, but with particles instead of rip

souls will be fulfilled and satisfied. there is no other way to induce change in our lives. all through history, humankind has been begging for a change that would come from the upper force, but change has not come. the upper force waits for the change to come from us. pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 102 until we evolve through the wisdom of kabbalah, our paths will remain filled with affliction. blows that push from behind compel us to find another place that seems better. but it only takes a while for us to see that the new place is not as good as it first seemed. thus, we relocate and the scene repeats itself. however, if we evolve through kabbalah, our corrected state will project to the present state and illuminate it. with this light, we will

world of concepts. so also occurred with the wondrous revelation that takes every thinker s breath away with his new relative method, whose origin is already present in the occult and kabbalah books, and in the commentaries written about them. and that professor einstein, through the power of his great mind, bridged that great sea and have found in it a path for the ideas and concepts from which paths elicit to all the sciences. naturally, the professor listened to the words very attentively and with interest. he commented on the philosophical side of the rav s comment regarding the understanding of his method, which in the end stands at the technical perception of the construction of the entire world--2002, rabbi shmuel shulman s description of the meeting between rav kook and albert ein

LAITMAN M THE KABBALAH EXPERIENCE

at the feeling of spirituality intensifies to the extent of being able to sense the creator. the rav must be a kabbalist, a disciple of a renowned kabbalist from whom he had received the exact method of the study, studied it himself and completed at least some of the way. s p i r i t ua l wo r k 195 fa i t h a b ov e r e a s o n q: what is this method called faith above reason? a: there are three paths one can take: above reason, within reason and below reason. reason is the self of man, his concepts, his mentality, and his education. below reason- is action without self-criticism or examination. it is a state where reason is not taken into account; fanaticism, faith at all cost, is accepted without examination. the more capable a person is of disconnecting the mind and going by faith alon

hed assumptions. however, those are not the result of the revelation of the light of the creator, because attainment means the revelation of the upper light in the middle line. that can be developed only through kabbalah. q: are other teachings harmful? a: kabbalists forbid nothing. they are certainly not in favor of burning or banning books. they think that the faster people go through the other paths, the faster they will understand that kabbalah is the only true path. therefore, the more people are exposed to various beliefs, and compare them to the wisdom of kabbalah, the better. k a b b a l a h i s n o t m y s t i c i s m q: how does the kabbalah relate to spiritual quests such as mysticism, eastern methods, and other spiritual systems? a: it has nothing to do with them. those are sea

he power of impression. 135 carelessness. 135 learning without a teacher. 136 virtual studying. 137 a virtual group of kabbalists. 137 kabbalah in england. 138 in and out. 138 to study, or not to study? that is the question. 139 a worthwhile effort. 139 c h a p t e r 4. s p i r i t ua l wo r k. 141 the meaning of spiritual work..141 serving the creator means becoming like him..141 are there other paths to the creator. 142 at the king s table. 142 d e t a i l e d t a b l e o f c o n t e n t s 431 the first spiritual degree. 146 deciding to restrict..147 analyzing desires. 148 the ability to decide. 150 correcting surrounding light. 151 the screen: a spiritual decision. 151 the iron wall around us. 152 crossing the barrier. 153 mitzvot in kabbalah. 154 kabbalistic meaning of mitzvot. 158 cor

LAITMAN M THE PATH OF KABBALAH

ies. this is incorrect; it is through our studies that we discover our true nature. as we continue to study and be influenced by the light and our correct study of kabbalah, we develop a strong desire to cross this barrier and enter the spiritual world. we long to resemble the creator, even in the smallest manner. c h a p t e r 1. 6 l a n d m a r k s we might be amazed to find along our spiritual paths that not only are we not evolving, but we have come to a halt, or are even retreating. we will find that our chances to enter the spiritual are rapidly dimming. but it is at that precise stage when we feel our inability to cope with the obstructions that we are making our most impressive progress. if we only stop for a moment, we will see that we are actually advancing more rapidly. however

lect. it is impossible, with mere understanding, to cross the barrier that separates the spiritual world from our own. all that students can do is gather around the teacher, dedicate their desires to the collective melting pot, and receive a unified desire that is dozens of times greater in return. each member of the group must be considered a valuable force that can help us shorten our spiritual paths by dozens of worldly lifetimes. baal hasulam writes in item 155 of the introduction to the study of the ten sefirot, that only students who delve into the same book can extract from it that for which their aching hearts yearn, and only if they understand why they want it. all of them must nullify themselves before each other. when they get together, they should always keep in mind why they a

e pa t h o f k a b b a l a h 46 there are different ways to ascend. one of them is called an awakening from below, where, through influence from above, we begin to want spiritual attainment and ascent. we begin to read books, join a group, and so on. there is also another way: an awakening from above. that happens when the creator himself chooses to lift a person up. the difference between those paths is that the awakening from above is the slow and steady ascent of our entire world, regardless of our personal ambitions. however, those who appear to have a personal desire are brought to study kabbalah. if those people do not use what they are given, the upper forces begin to demand it of them. consequently, one must take the spiritual work one is given from above very seriously. there is

mercy, called water, we acquire the attribute of bestowal. the water (bestowal) permeates the earth and generates in it the ability to cultivate life. the property of bestowal corrects the egoism and enables us to use it correctly for our own good as well as for the good of others. through the corrected egoism, we begin to feel the upper world and the creator. we also see our former lives and our paths toward the purpose of creation. only an eternal soul that passes from body to body can let us see our past lives. if we have not corrected our souls, we cannot see anything beyond the boundaries of our world. the third day of creation water gathers over the heavens and the earth is exposed. a part of the earth appears under the water. after the correction performed through the water, the ear

from people s ordinary lives, both are of course completely incorrect. our torah is holy; it is not just another novel. is sefer yetzira (book of creation) that abraham wrote studied equally with the zohar? the book of creation that abraham wrote was written in pr.cis, as though in brevity. the book writes simply: this world was created in apparent, semi apparent and concealed form, in thirty-two paths of wisdom. it can take years to understand even the first sentence properly. this book was written succinctly, as though according to a certain code. it is written for a person in the same spiritual degree, or close to it but lower, but it is not meant for us. the rest of the kabbalists, especially the more contemporary ones, address us directly. the farther the generation is from the time a

e three terms, which seem completely disconnected, be one and the same thing? the purpose of creation is to bring man to exist both in his corporeal envelope and in this body, while attaining complete adhesion and sameness with the creator. to be more precise, all the worlds will combine inside us to a point where we and the creator will form one reality as we merge and unite with him, taking his paths, and keeping his commandments. in order for us to attain that perfect and eternal state, meaning the purpose of creation, we are given the torah in this world. that is why the torah was only given to man after he came into this world, after he had sunk into egoism, into his corporeal body. the torah was given to people, not to angels, because man consists of evident and total egoism. if we t

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

orce centre at the crown of the head. the connection of this especial centre with the second degree is obvious when we remember its characteristics of companionship and service, its association with t.g.g.o.t.u, the second member of the trinity, and the buddhic principle in man. 591. the prayer which is offered just before the lodge is declared open is that the craftsmen may be enlightened in the paths of virtue and of science, and the lodge is declared to be opened on the s c for the instruction and improvement of f.c.f.s. 592. it is of deep significance that in the invocation of this degree the r.w.m. uses for the logos the title of the grand geometrician. long ago plato said that god geometrizes, and a study of crystallography will show vividly how true that is with regard to the buildi

hence the importance of the purity of the canals. c from these three a circulation is set up, and from the central canal passes into the whole body. c(*ibid, p. 537) 680. ida and pingala play along the curved wall of the cord in which is sushumna. they are semi-material, positive and negative, sun and moon, and they start into action the free and spiritual current of sushumna. they have distinct paths of their own, otherwise they would radiate all over the body(*ibid, p. 547) 681. it is part of the plan of freemasonry to stimulate the activity of these forces in the human body, in order that evolution may be quickened. this stimulation is applied at the moment when the r.w.m. creates, receives and constitutes; in the first degree it affects the ida, or feminine aspect of the force, thus m

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

f the invisible worlds. the method of the mystic, on the other hand, is through prayer and orison; he cares nothing for forms and, though by his union therewith he too is a channel of the divine life, he seems to me to lose the enormous advantage of the collective effort made by the oc-cultist, which is so greatly strengthened by the help of the higher beings whose presence he invokes. both these paths lead to god; to some of us the first will appeal irresistibly, to others the second; it is largely a matter of the ray to which we belong. the one is more outward-turned in service and sacrifice; the other more inward-turned in contemplation and love. 24. the knowledge of the occultist 25. the student of occultism, therefore, learns to awaken and train for scientific use the powers latent wi

r in later days the mysteries of serapis. apuleius gives us practically nothing in the way of description beyond the bare fact that he had passed the degree. the instruction in the greater mysteries was carried further and deeper as regards science and philosophy; a more advanced course of intellectual training was set before the students, which one might well call a research into the more hidden paths of nature and science. at the same time the study of the life after death was extended to include the heaven-world, the m c into which all must go to receive their wages for the good deeds done on earth; much of this deeper knowledge of the mental plane was taught in the greater mysteries, in the same manner as the facts of the astral life had been taught in the first degree- namely, by repr

LEFT HAND PATH AND RIGHT HAND PATH

e lhp. it should be noted that the terms "left" and "right" as applied to politics, meaning "liberal" and "conservative" respectively, have an independent origin; they are derived from the seating in the french legislative assembly in 1791. usage in tantra tantra, a set of esoteric indian traditions with roots in both hinduism and buddhism, is often divided by its practicioners into two different paths: dakshinachara and vamachara, translated as right-hand path and left-hand path respectively. dakshinachara consists of traditional hindu practices such as asceticism and meditation, while vamachara also includes ritual practices that go against the grain of mainstream hinduism, including sexual rituals, consumption of alcohol and other intoxicants, animal sacrifice, and flesheating. the two

st sometimes utilize the symbol of a goat or baphomet, and sometimes refer to followers of right- hand path religions as sheep, implying that they exhibit a "herd mentality. usage in modern occultism today, the terms left-hand path and right-hand path are almost exclusively used by self-proclaimed followers of the left-hand path, who hold varying opinions of the right- hand path; some see the two paths as equally valid approaches to truth, whose relationship is akin to the balance between yin and yang, while others criticize the right-hand path for being too restrictive. according to the latter view, the right-hand path's imposition of formal dogmas and codes of behaviour upon an individual takes away one's ability to be truly responsible for one's own life, thereby destroying a part of on

balance between yin and yang, while others criticize the right-hand path for being too restrictive. according to the latter view, the right-hand path's imposition of formal dogmas and codes of behaviour upon an individual takes away one's ability to be truly responsible for one's own life, thereby destroying a part of one's identity. according to some, this is the main difference between the two paths: the left-hand path preserves individuality, while the right-hand path destroys it. conversely, some accuse left-hand path religions of narcissism while praising the right-hand path for its altruism. right-hand path religions are usually said to share the following properties: belief in a higher power, such as a deity. obedience to the will of the higher power. belief in the existence of a s

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

ations between the devil screwtape and his nephew wormwood, an aspiring tempter-in-training. composed by the prominent christian writer c. s. lewis during the second world war, the letters focus on the foibles of humankind. the core principle that screwtape conveys to wormwood is that it is unnecessary to persuade human beings to commit heinous sins. instead, people should be led down more subtle paths to perdition, prompting them to pursue their own self-interest over their duties to god in the context of little pleasures.as screwtape writes, the safest road to hell is the gradual one the gentle slope. lewis concludes his cautionary tale with the assertion that there are two equal and opposite errors into which our race can fall about the devils. one is to disbelieve in their existence. t

LIBER LXI

the process by which a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it is yet possible for initiates to guide others. 4. every man must overcome his own obstacles, expose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly tried and tested, for there are many who think themselves to be masters who have not even begun to tread the way of service that leads thereto. 5. now the great work is one, and the initiation is one, and the reward is one, however diverse are the symbols wherein the unutterabl

LIBER O

ingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with all or liber o vel manus et sagittae sub figura vi. i. 1. this book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in the preparation. 2. in this book it is spoken of the sephiroth, and the paths, of spirits and conjurations; of gods, spheres, planes, and many other things which may or may not exist. it is immaterial whether they exist or not. by doing certain things certain results follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them. 3. the advantages to be gained from them are chiefly these (a) a widening of the ho

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

is degree. see 777 lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: myhla v\ n o- i (elohim. k\ s i\ h n# i g n g -380- the signs of 4= 7. raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4= 7) is particularly attributed to the element fire; it refers to the planet venus; the paths of q, z and p are attributed to this degree. for other attributions see 777 lines 7 and 31. the pentagrams of water. i' b n\ a v# n o- i name: la (el. k' s i\ h n\ i g n g the signs of 3= 8. raise the arm till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards (see illustration (the g

entagrams of water. i' b n\ a v# n o- i name: la (el. k' s i\ h n\ i g n g the signs of 3= 8. raise the arm till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards (see illustration (the grade of 3= 8) is particularly attributed to the element of water; it refers to the planet mercury; the paths of r and s are attributed to this degree. for 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 attribu

LIBER 777

kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. table of correspondences 38 col. cxv. the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of the abyss between the 2nd and 3rd. col. cxxv. burton gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful than the malkuth. col. cxxvii. these and many other (rather far-fetched and irrelevant) attribu

LIBER ALEPH

ame reason thou shalt cause full restriction and punishment of any who may seek to limit that freedom for the sake of his own profit, or desire, or ideal. every man and every woman has full right either to grant or to deny the body, as the will speaketh within. this being made custom, the evils of love, which are many, extending to the disturbance not only of body but of mind, and that in obscure paths, shall little by little disappear from the face of his unspeakable glory. t the book of wisdom or folly 35 aq de libertate mentis (of liberty of the mind) here shall be no property in human thought. let each think as he will concerning the universe; but let none seek to impose that thought upon another by any threat of penalty in this world or any other world. look now, though i enkindle the

opposite thereunto, whose effect forumlateth itself by direct creation in the sphere of its purpose and intent. but there remain yet two of the eight works, namely, the straight aspiration of the chiah or creator in thee to the crown, and the surrender of the nephesh or animal soul to the possession thereof; and these be he twin principal formulae of the final attainment, being archetypes of the paths of magick (the one) and mysticism (the other) unto the end. from each of these eight works is derived a separate mode of practical use, each after his kind; and it should be well for thine instruction if thou study upon hese my words, and found upon them a system. o my son, forget not therein the arcanum of their balance and proportion; for herein lieth the mystery of their holiness. o liber

ar to create: for, even as i have written in the book of lies (falsely so-called, thou canst create nothing that is not god. but beware of false creations wrought by women in whom is no function thereof; for they are phantoms, poisonous vapours, bred of the moon in her witchcraft of blood. m the book of wisdom or folly 173 #p de viis mortis et diaboli, arcanis tou tarot fraternitatis r. c (of the paths of death and the devil, arcana of the tarot of the r.c. fraternity) t shall profit thee much, o my son, or i err, that i instruct thee in the mysteries of the paths of nun and of ayin, that in our rota are figured in the atu called death, and that called the devil. of these nun joineth the sun with venus, and is referred to scorpio in the zodiac. this path is perilous, for it seeketh the lev

must be renewed by virtue of thy nature in its course. for fire is extinguished by water; but upon earth it burneth freely, and is inflamed by the wind. understand also that which is written concerning the vesica, that it is the mother, giving ease, sleep, and death, which consolations are eschewed by the true man or hero. i liber aleph vel cxi 174% sequitur de his viis (further concerning these paths) ow the path of ayin is a link between mercury and the sun, and in the zodiac importeth the goat. this goat is called also strength, and standeth in the meridian at the sunrise of spring; and it is his nature to leap upon the mountains. so herefore he is a symbol of true magick, and his name is baphomet, wherefore did i design him as an atu of thoth, the fifteenth, and put his image in the f

LIBER CLXV A MASTER OF THE TEMPLE

it. from this year his interest in the occult seems to date, and it was about this time that he first consciously aspired to find, and get into touch with, a true occult order. this aspiration was, as we shall see, fulfilled three years later, when he had an opportunity to become a probationer of the a\a, and immediately grasped it; but during those three years his researches led him into varied paths: spiritualism, faithism and other isms on the one hand, and the europe, the leicester, and the cosy corner on the other: last, but not least, into marriage, a difficult thing to put on one side and perhaps best left on the other. having then plunged wholeheartedly into this final experiment, the equinox 130 becoming as it were omnia in uno for a time, he emerged in a frame of mind well suite

LIBER CORDIS CINCTI SERPENTE

round thee the maidens shall dance, and bright babes be born unto them. thou shalt inspire the proud ones with infinite pride, and the humble ones with an ecstasy of abasement; all this shall transcend the known and the unknown with somewhat that hath no name. for it is as the abyss of the arcanum that is opened in the secret place of silence. 8. thou hast come hither, o my prophet, through grave paths. thou hast eaten of the dung of the abominable ones; thou hast prostrated thyself before the goat and the crocodile; the evil men have made thee a plaything; thou hast wandered as a painted liber cordis cincti serpente svb figvra ynda 23 harlot, ravishing with sweet scent and chinese colouring, in the streets; thou hast darkened thine eyepits with kohl; thou hast tinted thy lips with vermili

LIBER CXX

e order (of thelemites) they are referred to as magister, adeptus, and zelator. the requirements to pass beyond the grade of zelator to the grade of adeptus are that the candidate has completed the regular training of the argentum astrum prior to the grade of adeptus. the requirements for passage beyond the grade of adeptus to the grade of magister are that the candidate be at least a lord of the paths of the vault of the adepts, that eleven years as an adeptus be completed, that the grade of babe of the abyss in the argentum astrum be completed, and that there be a retirement from all active work in the order involving contact with groups. there were several other and more stringent requirements that also had to be undergone according to the constitution: pledge forms had to be signed and

pened the way; i have made light the darkness; i am come, having made an end of the darkness, which hath become light indeed (the lights are turned fully on. the candidate is led from the temple to the. of the boat. this boat is 7 cubits in length. it is of green porcelain, and canopied with a heaven of stars, consecrated. at the bow is the golden disk of ra, with his image. the officer says "the paths which are above are laid unto rest. hail thou great god who art in thy boat, bring thou me into thy boat (the officer puts the candidate into the boat "i have entered the boat and i sail by the command of ra (place canopy of heaven over the boat "get thee back o serpent dwellers in fire, that maketh to cease the motion of my boat. get thee back to the sky, for that which is in my hand is rea

LIBER DCCCLX JOHN ST

me, and behold! as i look back upon these years, i declare that all hath been very well. for so great is the reward which i (unworthy) have attained that the ordeals seem but incidents hardly worthy to mention, save in so far as they are the levers by which i moved the world. even those dreadful periods of .dryness. and of despair seem but the necessary lying fallow of the earth. all those .false paths. of magic and meditation and of reason were not false paths, but steps upon the true path; even a a tree must shoot downwards its roots into the earth in order that it may flower, and bring forth fruit in its season. so also now i know that even in my months of absorption in worldly pleasure and business, i am not really there, but stand behind, preparing the event. imagine me, therefore, if

nner, according to the custom of the country. i add a few considerations on the grade of adeptus major 6= 5 (p.s..distinction is to be made between attainment of this grade in the natural and in the spiritual world. the former i long since possessed) 1. it may perhaps mean severe asceticism. in case i should be going out on that path i will try and get a real good dinner to fortify myself. 2. the paths leading to geburah are from hod, that of the hanged man, and from tiphereth, that of justice, both equilibrated aspects of severity, the one implying self-sacrifice, the other involuntary john st. john 37 suffering. one is free-will, the other karma; and that in a wider sense than that of suffering. the ritual 671 will still be applicable: indeed, it may be considered sufficient; but of cour

. was it that hatha-yoga sandwich? i go on copying the ritual. 7.10. copying finished. i will go and dine, and learn it by heart, humbly and thoughtfully. the illumination of it can be finished, with a little luck, in two more days. i am disinclined to use the ritual until it is beautifully coloured.1 as zoroaster saith .god is never so much turned away from man, and never so much sendeth him new paths, as when he maketh ascent to divine speculations or works, in a confused or disordered manner, and (as the oracle adds) with unhallowed lips, or 1 [a colour facsimile of the illuminated ms. of this ritual was printed in equinox iv (1, commentaries on the holy books and other papers (1996] liber dccclx 56 unwashed feet. for of those who are thus negligent the progress in imperfect, the impuls

eth ascent to divine speculations or works, in a confused or disordered manner, and (as the oracle adds) with unhallowed lips, or 1 [a colour facsimile of the illuminated ms. of this ritual was printed in equinox iv (1, commentaries on the holy books and other papers (1996] liber dccclx 56 unwashed feet. for of those who are thus negligent the progress in imperfect, the impulses are vain, and the paths are dark..1 7.40. chez lavenue. bisque d.ecrevisses, demi-perdreau a la gelee, cepes bordelaise, coupe jack. demi clos du roi. i am sure i made a serious mistake in the beginning of this operation of magick art. i ought to have performed a true equilibration by an hour.s pr.n.y.ma in .sana (even if i had to do it without kumbhaka) at midnight, dawn, noon, and sunset, and i should have allowe

is never visible until after one has fallen; he is a veiled god and smites like the evil liber dccclx 78 knight in malory, riding and slaying.and no man seeth him. but when you are tumbled headlong into hell, where he lives, then he unveils his face, and blasts you with its horror! very good, john st. john, now you know! you are plain john st. john and you have to climb right up again through the paths to the threshold; and remember this time to mortify that self-satisfaction! go at it more reverently and humbly.oh, you dog, how i loathe you for your vileness! to have risen so high, and.now.to be thus fallen! 4.40. the question arises: how to mortify this self-satisfaction? asceticism notoriously fosters egoism; how good am i to go without dinner! how noble! what renunciation! on the other

sion. it was hard to stop the mantra.the moment my thought wandered, up it popped! 8.03. i shall add cafe cognac cigare to this debauch. i continue learning the ritual. 8.40. i will return and humble myself before the lord adonai. it is near the night of the full moon; in my life the full moon hath 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 sho

LIBER DCCCXI ENERGIZED ENTHUSIASM

ncing which is not rhythm is sex. now that part of sex which is not a form of the dance, animal movement, is intoxication of the soul, which connects it with wine. further identities will suggest themselves to the student. 8 liber dcccxi by the use of the three methods in one the whole being of man may thus be stimulated. the music will create a general harmony of the brain, leading it in its own paths; the wine affords a general stimulus of its animal nature; and the sex-excitement elevates the moral nature of the man by its close analogy with the highest ecstasy. it remains, however, always for him to make the final transmutation. unless he have the special secretion which i have postulated, the result will be commonplace. so consonant is this system with the nature of man that it is exa

LIBER DOMINI

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 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 t

LIBER HHH

that .liber iao. if it was ever written, described meditation or magick practices based on these three .enthusiasms. 6 to explain this piece of qabalistic analogic: the divine names hyha and hwhy, having as they do the letter-pair hy in common, may be combined to give a single six-letter name hwhyha, which is said to unite microprosopus and macroprosopus (it enumerates to 32, the total number of paths and sephiroth, the number of the .paths of wisdom. mentioned in the sepher yetzirah. next, since h is the letter of the mother, we substitute for the three h.s the three .mother letters. of the hebrew alphabet, a, m and c, giving awmyca (or some permutation thereof, which enumerates to 358, the number of cjn, nechesh, a serpent (e.g. in gen. iii, and jycm, messiach, the anointed one. the thr

LIBER LVII

wictthe animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32. t 32 bis. c 31 bis 3 the temple of solomon the king (continued) great as were frater p..s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was.in a sense.with his own progress, it was not yet by these paths that he was destined to reach the sublime threshold of the mystic temple. for though it is written .to the persevering mortal the blessed immortals are swift. yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st. luke.s gospel .and when he was yet afar off, his father saw him and ran. had it not been so, the we

opular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plan

h or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the three paths which connect it with the first trinity are the three lost letters or fathers of the hebrew alphabet. in daath is said to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (cjn= 358= hycm, the messiah or redeemer, and tywl= 496= twklm, the bride) it is identical with the on the qabalah 23 kundalini of the hindu philosophy* the kwan-se-on of the mongol

ad an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the* i had no idea that i knew this before 1912 [note added by ac in a copy of equinox i (5, transcribed by yorke] 32 i.e, the three volumes of crowley.s collected works. t.s. 24 liber lviii tree of life, the numeration of the paths over which it passes (taking g, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and microprosopus) is 777 [see diagrams 2 and 1233] to take another example, it is no mere coincidence that 463, the staff of moses, is t, s, g, the paths of the middle pillar; no mere coincides that 26, hwhy, is 1+ 6+ 9+ 10, the sephiroth of the middle pillar. but ought we not t

.only an adept can understand the qabalah. just as (in buddhism) sakyamuni said .only an arahat can understand the dhamma. in this light, indeed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing that frater p. never acquiesced in the obvious .cook. of arguing x= y+ 1 x= y, by assuming 33 [diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth with associated grades; diagram 12 the figure of the flaming sword. t.s] on the qabalah 25 that x should add one to itself .for the concealed unity..34 why shouldn.t y have a little concealed unity of its own?35 that the method should ever have been accepted by any qabalist argues a bankruptcy of ingenuity beyond beli

er of squares in the swastika, which by shape is aleph, a. hence 17 recalls 1. also way, iao, the triue father. see 32 and 358. 18. yj, life. an .elaboration. of 9. 20. dwy, yod, the letter of the father. 21. hyha, existence, a title of kether. note 3 7= 21. also why, the first three (active) letters of hwhy. mystic number of tiphareth. 22. the number of letters in the hebrew alphabet; and of the paths on the tree. hence suggests completion of imperfection, finality, and fatal finality. note 2 11= 22, the accursed dyad at play with the shells. 24. number of the elders;41 and= 72 3. 72 is the .divided name. 26. hwhy. jehovah as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless. 28. mystic number of netzach, jk .p

LIBER LXI VEL CAUSAE

the process whereby a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it is yet possible for initiates to guide others. 4. every man must overcome his own obstacles, expose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly tried and tested, for there are many who think themselves to be master who have not even begun to tread the way of service that leads thereto. 5. now the great work is one, and the initiation is one, and the reward is one, however diverse are the symbols wherein the unuterrable

LIBER LXVII THE SWORD OF SONG

hristian cancer impersonally, without vanity, just in pure love of poor humanity! here.s just the chance you.d have! behold the warm sun tint with early gold yon spire: to-day.s event provide my text of wrath.ascension-tide! oh .tis a worthy day to wrest hate.s diadem from jesus. crest! ascends he .tis the very test by which we men may fairly judge, from the rough roads we mortals trudge or god.s paths paved with heliotrope, the morals of the crucified (both standpoints joined in one, i hope, in metaphysic.s stereoscope) but for the moment be denied a metaphysical inspection. bring out the antiseptic soap. we.ll judge the christ by simple section, and strictly on the moral side. but first; i must insist on taking the ordinary substantial creed your clergy preach from desk and pulpit each s

arted somewhat before his eyes, he was aware of a beetle that steadily and earnestly moved across the floor of that sea unutterable. him he followed .for i wit well. thought the adept .that he goeth not back to the gross sun of earth. and if the sun hath become a beetle, may the beetle transform unto a bird. wherewith he came to land. night shone by lamp of wining moon upon a misty landscape. two paths led him to two towers; and jackals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer.that were easy: to victory over one did he aspire. made he therefore toward the moon. rough was the hillside and the shadows deep and treacherous; as he advanced the towers seemed to approach one another closer and closer yet. he drew his sword: with a crash th

ight! our father (blessed be his name) entered the path on this wise. he cut off three from ten :2 thus he left seven. he cut and left three: he cut and left one: he cut and became. thus fourfold. eightfold.3 he opened his eyes: he cleansed his heart: he chained his tongue: he fixed 1 achad, unity, adds to thirteen. there follow attributions of the .thirteen times table. 2 these are the buddhist .paths of enlightment. 3 the eightfold path. the rest is very obscure. somnium auri potabilis. tredecim voces. ordinis inceptio. vitae. viae. 88 appendix ii his flesh: he turned to his trade: he put forth his strength: he drew all to a point: he delighted. therefore he is not, having become that which he was not. mark ye all: it is declared. now of the last adventure of our father and of his going

uge in the sangha. these are not isolated efforts on my part; although in one sense isolation is eternally perfect and can never be overcome,1 in another sense associates are possible and desirable. one third of humanity are buddhists; add men of science and we form an absolute majority; among buddhists a very large proportion have deliberately gone out from social life of any kind to tread these paths of research. is the way very hard? is the brain tired? the results slow to come? others are working, failing, struggling, crowned here and there with rare garlands of success. success for ourselves, success for others; is it not compassion that binds us closer than all earthly ties? ay, in joy and in sorrow, in weakness and in strength, do i take my refuge in the sangha. xiii conclusion let

LIBER LXXVIII

s of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force.strength, rush, vigour, a description of the cards of the taro 9 energy, and it governs, according to its natur

LIBER MMCMXI NOTE ON GENESIS

death, resurrection, the fourth; in the keys of the book universal, the empress, korh kosmou, the virgin of the world, venus, aphrodite: centrum in trigonis centri.by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths; and in six days did god create the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door* of venus, 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

ddess of love) liber mmcmxi 8 our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of s through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life.the rose and cross of life; and the symbol of venus. 4. 1. 2. 3. 6. 5. 7. fig. iii.third symbol. by producing the paths whereby the forces of the three (see second symbol) were concentrated into four, we find they read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation* further, this reflected triangle showeth forth the evol-ution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= 10= y= atziluth 1+ 2+ 3+ 4+ 5= 15= hy= briah 1+ 2+ 3+ 4+ 5+ 6= 21= why= yetz

enclosed in the cosmic egg of hindu and egyptian mythology: and the formulation of the sphere of the universe (or magical mirror in man. as it were the egg of the black swan of time, the kala hamsa, the triune a m u, or word of power or of seb, the bird of life, whose will was heard in the night of time. the total numeric value of the verse is fntd= 4459, of which the key is 22, the number of the paths from a to t; and the key of 22 is 4, the tetractys and the threshold of the universe. now to proceed to what i have termed the time process, the first word of the law then is tycarb. now in the hebrew scriptures the first word of a book is also its title. thus genesis a note on genesis 13 is called by the rabbins .b.rasheth. or .in the beginning. wherefore we may regard this word as not the

LIBER O

t revised 29.06.20tiliber o vel manvs et sagitta svb figvra vi v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 i 1. this book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in its preparation. 2. in this book it is spoken of the sephiroth and the paths; of spirits and conjurations; of gods, spheres, planes, and many other things that may or may not exist. it is immaterial whether these exist or not. by doing certain things, certain results will follow; students are earnestly warned against attributing objective reality or philosophical validity to any of them. 3. the advantages to be gained from them are chiefly these (a) a widening of the

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

o are attributed to this degree. see .777. lines 6 and 31 bis. the pentagrams of fire invoking aa banishing name: a l h i m (elohim. the sign of 4 =7: raise the arms above the head and join the hands so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4 =7 is particularly attributed to the element fire; it refers to the planet venus; the paths of q, x, and p are attributed to this degree. for other attributions see .777. lines 7 and 31. the pentagrams of water invoking aa banishing name: a l (el. liber o vel manvs et sagitta 8 the sign of 3 =8: raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards (see illu

f water invoking aa banishing name: a l (el. liber o vel manvs et sagitta 8 the sign of 3 =8: raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards (see illustration (the grade of 3 =8 is particularly attributed to the element of water; it refers to the planet mercury; the paths of r and c are attributed to 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 eleme

LIBER RESH VEL HELIOS

y, who travellest over the heavens in thy bark at the down-going of the sun. 1 [for those with no a a grade, a sign suited to the quarter may be substituted. in a ms. note to equinox i (6) crowley suggests: dawn: l.v.x; noon: thoum-aesh-neith (fire; sunset: shu (air; midnight: auramoth (water. see gliber o h for these. the rationale is that you are symbolically standing at the intersection of the paths of pe and samekh, with tiphareth in the east, hence you make the sign of the sphere you are facing. t.s] 2 liber resh vel helios svb figvra cc tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of day! 4. lastly, at midnight, let him greet the sun, facing west, giving the sign of his grade. and let him say in a loud voice: hail unto

LIBER SAMEKH

on. 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 the tiphareth-consciousness alone is connected by paths with the various parts of the mind* none therefore save he hath the knowledge requisite for calculating the combinations of conduct which will organize and equilibrate the forces of the adept, against the moment when it becomes necessary to confront the abyss. the adept must control a compact and coherent mass if he is to make sure of hurling it from him with a clean-cut gesture. i, the beas

d to another class d ritual of a a, gliber cadavaris h (the 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 advanc

LIBER XCV THE WAKE WORLD

lly, but he.s much older and wiser than i am; so i said nothing. the truth is that it is a very difficult palace to talk about, and the further you get in, the harder it is to say what you mean because it all has to be put into dream talk, as of course the language of the wake-world is silence. so never mind! let me go on. we came by and by to the sixth house. i forgot to say that all those three paths were really one, because they all meant that things were different inside to outside, and so people couldn.t judge. it was fearfully interesting; but mind you don.t go in those passages without the fairy prince. and of course there.s the veil. i don.t think i.d better tell you about the veil. i.ll only put your mouth to my head, and your hand.there, that.ll tell any body who knows that i.ve

thousands of millions of blessings shoot out like rays of light, and everything is all harmony and beauty below, and crowned about with the crown of twelve stars, which is the only way you can put it into dream talk. now you don.t need to struggle to go on any more, because you know already that all the house is one palace, and you move about in your own wake world, just as is necessary. all the paths up to the second house open.the path of the 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 ho

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

to some version of the story in which odin visited fjalar. if there was such a version, it has left no other trace. havamal refers explicitly to odin fs acquisition of the mead of poetry in stanzas 104.110. odin says that he visited suttung (104) and got a drink of the mead from gunnlod (105. 106. the mouth of the drill i had make room for me and bore through the rock; over and under me stood the paths of the giants; thus i risked my head. odrerir has gcome up h to the world of men (107, but odin would not have been successful if he had not used gunnlod (108. the next stanza has an incident lacking in snorri fs version of the myth: 109. the next day the frost giants went, to ask counsel of har, in the hall of har, about bolverk they asked, if he had come among the gods, or if suttung had k

tion is put in the galdralag meter, and the giant rises to the challenge and responds in the same meter. now odin stops numbering and prefaces each of the remaining questions with the refrain gmuch have i traveled, much tried, much tested the powers h: 13. who will survive fimbulvetr? lif and lifthrasir. 14. whence will come the sun again, after fenrir has overtaken it? her daughter will ride the paths of her mother. 15. who are those wise maidens who travel over the sea? vafthrudnir fs answer to this unclear question is unclear. 16. which asir will control the possessions of the gods after ragnarok? vidar and vali, magni and modi. 17. what will happen to odin? he will be killed by the wolf but avenged by vidar. 18. what did odin himself say, before baldr was placed on the funeral pyre, in

LOGOMACHY OF ZOS

ife, all truths are of yesterday, and tomorrow is the beginning of another yesterday and 9' 5..1..1 9=h..1 5..1 <5. i am sick of all categories, nominalism and all bloody science. so enough of truth, and, like pontius pilate i wash my hands of it. too much truth in me already c for i am i: ergo, the truth of myself; my own sphinx, conflict, chaos, vortex. asymmetric to all rhythms, oblique to all paths. i am the prism between black and white: mine own unison in duality. look into your past to forecast your future. it is short-sighted to limit our beliefs when we do not know our ultimate possibilities. yet all expression is within the limits of definite techniques, media, and formalism, whatever our attempts at diversity. our greatest thoughts and conations are automatic in origin: the deep

human vandalism could quite destroy. their tradition survives. they too resurrect. their deputies step forth as giantesque ghosts and re-live in great artists with the promethean fire to regerminate afresh. as representative: michaelangelo, rabelais, voltaire, balzac, cervantes, shakespeare, swift, darwin etc. we who seek. whether we know or not what we seek or find, seem forced to face divergent paths; and ever inviting is the non-resistant blind alley to all sameness, to sick and weary life. other paths, rougher, lead who so willeth to new pleasures: verily they lead the life-force with ever-open eye to the awaiting disaster or to chaos. never bathos, self-pity. the brave care nothing. o ye gods, say ye nothing? my nightmare told me ye say all things. or my translation is faulty? efforts

LUCIFERIAN SORCERY

t hand path. very few will enter this infernal tread, as it brings 11 one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the witches sabbat circles of time or renouncing to a much kinder garden path. the witches sabbat of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we consider that every individual has the right to believe and practice what he or she wills, unless it harms another unjustifiably. the order of phosphorus is against bigotry and racism, considering such as the filth of non-human advancement (above set the adversary based from aos illustrations) the

discipline, understanding and mental strength is the building blocks of understanding. lucifer is thus the high symbol of witches sabbat. wisdom is the point of conscious understanding that is essential for the practice and life work of the craft of the wise. one may find considerable study in the four elements as described by robert cochrane of the clan of tubal cain. as is within all luciferian paths, the significance of individual study and obtainment of knowledge is paramount. the answers to all things, according to robert cochrane are in the air inspiration which is brought on the winds shall give the gift of answers to the many questions you may seek. the trees will bring power and the sea will bring patience, for as cochrane wrote, the sea is the womb which contains the memory of al

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 source who has journeyed through both paths. the left side of the path is that of sorcery/witchcraft and the mysteries of astral vampirism. this is the area of which the individual who seek the control of the self and the exterior through sorcery and goetic black magick, more properly, the left hand path. the lhp is defined as a system that is relative, and realistic towards the inner or deep desire within humans to be free, independe

LUCIFERIAN SORCERY AND SET TYPHON

he learning of herbs and their uses, astral projection, learning martial arts, understanding tarot correspondences, whatever it may be. the luciferian grimoires such as liber hvhi, luciferian witchcraft and book of the witch moon incorporate the alphabet of desire as the means of communication with the sorcerers' familiar, the `holy guardian angel' and `evil genius' of the cabbala. the 22 letters/paths of the qlippoth are presented in liber hvhi and interestingly enough, as one moves through the workings and rituals described in luciferian witchcraft, liber hvhi and book of the witch moon, there becomes little difference in the hga and evil genius, shadow and light become encircled and the self grows as one balanced point within the circle of arte. the alphabet of desire, as austin spare c

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

ath. very few will enter this infernal tread, as it brings one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the sabbatic circles of time or renouncing to a much kinder garden path. the luciferian witchcraft tradition of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we consider that every individual has the right to believe and practice what he or she wills, unless it harms another unjustifiably. the order of phosphorus is against bigotry and racism, considering such as the filth of non-human advancement. the order of phosphorus as a whole considers itself as a

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

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 source who has journeyed through both paths. the left side of the path is that of sorcery/witchcraft and the mysteries of astral vampirism. this is the area of which the individual who seek the control of the self and the exterior through sorcery and goetic black magick, more properly, the left hand path. the lhp is defined as a system that is relative, and realistic towards the inner or deep desire within humans to be free, independe

ment, as it teaches us to become like lucifer or lilith itself, independent, knowledge seeking and self-deified. the black magickian often called witch or warlock are the individuals who taste from the chalice of the serpent, the wisdom of asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. the two paths are essentially united consciously, from which each individual will be able to unite the microcosm with the macrocosm, the angelic and the demonic, the shadow and the light, all opposites in union. this is the work of the beast 666 and babalon conjoined. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning with

the earth inspiring the lore of the wise, from the shadows of the dead. this lore exists within our minds and holds strength within our minds eye. the initiate into the shadows of the sabbatic path understands the darkness and light within he/she, how to master it and use the insight to improve his or her life. the luciferian path is one of knowledge and must be held with an open mind. different paths teach many different things, and should be understood as suucin the united states of america on acid-free paper to all free thinkers, past, present, and ever to be this page intentionally left blank human reason must never be subjugated to a dogma, or to a myth, or to a preconceived idea because for human reason to do so would be for human reason to cease to exist. henri poincare (translated

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

24 evolution and religious creation myths from the above, we can see that some leaders in the jewish community are divided regarding the intellectual value of id: some reject it outright, whereas others are willing to give it a chance. hinduism hinduism is a religion of diverse gods and goddesses, elaborate ritual, and a striking tolerance for diversity, or the possibility of different spiritual paths for different people and at different times in their lives. amidst all the diversity within hinduism are the unifying concepts of dharma and moksha. dharma refers to the religious duty to maintain and perfect the world and society. moksha refers to spiritual release from this world, often by renouncing society. there are various ways and means within hinduism to both maintain the world and s

. the basic message here is that the world is much more complicated than previously thought. in short, modern science shows that our understanding of the universe can no longer be fully deterministic, contrary to what was thought until a little less than 100 years ago. scientists have learned to appreciate the role of chance in natural events and know that science can offer only the most probable paths in its prediction of nature. a good example of chance in physical phenomena is radioactive decay. even though physicists can accurately measure and predict how long it will take the atoms in a radioactive sample to decay, it is impossible to predict which atoms in the sample are going to decay at any particular time. ultimately, radioactive decay is a matter of probability, a concept introdu

MAGIC AND SPELLS

utes. a wish or miracle spell permanently repairs all wild magic zones in a 30-foot-radius area (or a 30-foot- weave through the lioly (or unholy) power granted her. many types of magic- rune magic, shadow magic (not to be confused with the shadow weave, gem magic, elemental magic, even the elven high magic of old-have been spoken of down the years, but these are all merely different processes or paths to the same mastery of natural energies. this endless, ever-shifting web of forces is known as the weave. humans refer to the entity or awareness that is bound to the weave of toril as mystra, and worship her as their goddess of magic. the present mystra is a recently ascended mortal woman, who took over from her exhausted predecessor during the time of troubles. mystra exists to give magic

pless slaves from other worlds to serve their arcane might. the netherese studied the art of devising magic devices, creating marvels and terrors that still slumber under the sands of anauroch. the raumathari blighted faerun forever by summoning hordes of ore warriors to serve in their war against old narfell and then losing control of their own warriors. wizards dream of secret schools of magic, paths of spells made possible by a new understanding of the art, and forbidden studies leading to awesome new powers. dozens of paths to power and understanding have been tried and abandoned, and new researchsome founded in meticulous study, some inspired by fevered flights of horror-routinely unveils some new methodology of arcane spellcasting or results in spells never. before seen in faerun. st

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

jochai--the great qabbalistic books--the divisions of the qabbalistic system--the sepher yetzirah. 113 fundamentals of qabbalistic cosmogony ain soph and the cosmic egg--the qabbalistic system of worlds--the qabbalistic interpretation of ezekiel's vision--the great image of nebuchadnezzar's dream--the grand man of the universe--the fifty gates of life. 117 the tree of the sephiroth the thirty-two paths of wisdom--the greater and the lesser face--kircher's sephirothic tree--the mystery of daath--the three pillars supporting the sephirothic tree--the four letters of the sacred name. 121 qabbalistic keys to the creation of man gematria, notarikon, and temurah--the elohim--the four adams--arabian traditions concerning adam--adam as the archetype of mankind--the early christian church on the su

re too abstract to permit of comprehension, whereas the lower seven spheres that came forth from them were within the grasp of human consciousness. the central panel contains seven triads of figures. these represent the lower sephiroth, all emanating from the concealed threefold crown over the throne. kircher writes "the throne denotes the diffusion of the triform supreme mind along the universal paths of the three worlds. out of these three intangible spheres emerges the sensible universe, which plutarch calls the 'house of horns' and the egyptians, the 'great gate of the gods' the top of the throne is in the midst of diffused serpent-shaped flames, indicating that the supreme mind is filled with light and life, eternal and incorruptible, removed from all material contact. how the supreme

sayings of pythagoras and interpreted them. these have been translated from the greek by thomas taylor. aphorismic statement was one of the favorite methods of instruction used in the pythagorean university of crotona. ten of the most representative of these aphorisms are reproduced below with a brief elucidation of their concealed meanings. i. declining from the public ways, walk in unfrequented paths. by this it is to be understood that those who desire wisdom must seek it in solitude. click to enlarge number related to form. pythagoras taught that the dot symbolized the power of the number 1, the line the power of the number 2, the surface the power of the number 3, and the solid the power of the number 4. p. 68 ii. govern your tongue before all other things, following the gods. this ap

points where they would naturally fall. the sepher yetzirah, the book of formation chapter one 1. yah, the lord of hosts, the living elohim, king of the universe, omnipotent, the merciful and gracious god, supreme and extolled, dweller in the height whose habitation is eternity, who is sublime and most-holy, engraved his name and ordained (formed) and created the universe in thirtytwo mysterious paths (stages) of wisdom (science, by three sepharim, namely, numbers, letters, and sounds, which are in him one and the same. 2. ten sephiroth (ten properties from the ineffable one) and twenty-two letters are the foundation of all things. of these twenty-two letters three are called "mothers" sewn "double" and twelve "simple" 3. the ten numbers (sephiroth) out of nothing are analogous to the ten

shunned like the plague or as a ridiculous superstition which has survived the black magic of the dark ages. yet without the key which the qabbalah supplies, the spiritual mysteries of both the old and the new testament must remain unsolved by jew and gentile alike. the sephirothic tree consists of ten globes of luminous splendor arranged in three vertical columns and connected by 22 channels or paths. the ten globes are called the sephiroth and to them are assigned the numbers i to 10. the three columns are called mercy (on the right, severity (on the left, and, between them, mildness, as the reconciling power. the columns may also be said to represent wisdom, strength, and beauty, which form the triune support of the universe, for it is written that the foundation of all things is the t

rumps of the tarot deck of symbolic cards. eliphas levi declared that by arranging the tarot cards according to a definite order man could discover all that is knowable concerning his god, his universe, and himself. when the ten numbers which pertain to the globes (sephiroth) are combined with the 22 letters relating to the channels, the resultant sum is 32--the number peculiar to the qabbalistic paths of wisdom. these paths, occasionally referred to as the 32 teeth in the mouth of the vast countenance or as the 32 nerves that branch out from the divine brain, are analogous to the first 32 degrees of freemasonry, which elevate the candidate to the dignity of a prince of the royal secret. qabbalists also consider it extremely significant that in the original hebrew scriptures the name of go

MASTERING WITCHCRAFT

eir business to know the ways in and out of the unseen world, can any man maybe hope to bend to his will an indifferent fate, whose roots appear to reach back into the outer regions of that night. among those who understand the darkness which is no darkness to them anymore are those that tread the way of witchcraft. they of their own accord have walked beyond the ring of firelight and learned the paths in the wilderness beyond. now that aquarius is upon us, the gates have swung back revealing as never before the secret workings of those who practise the black arts. no more are we constrained by common law to hide our doings; the stake and the noose are things of the past, and we may once more choose our own gods, bright or dark. the day of the pale galilean is passing, and the restrictions

25 16 r o t a s 6 26 17 14 22 begin at number 1, a, and end with number 26, o. the centre square, n, should be written in seventh, and written over again twentieth. when you have finished, seal the charm with the triple cross and "so mote it be; wrap it in a piece of clean cloth or place it in a box, and bury it in the earth for a day and a night, if possible at a crossroads or a place where two paths meet. a crossroads or churchyard is the traditional place, but a flowerbed or ordinary patch of ground where two paths cross will do. when the twenty-four hours has elapsed, remove the talisman from the soil, and give it into the keeping of the person it is to benefit. during the time they wish to receive its aid, they should carry it on their person and sleep with it under their pillow. the

ortrait, and kindle your thurible, burning amatory necromancy incense. consecrate your place of working now, walking backwards beginning at the east, passing to the south, the west, and finally the north, asperging and censing as you go, and calling upon habondia to aid you in this work. every action in the ceremony must be performed silently and backwards for only thus do we begin to walk in the paths of the dead. having got this far, you must now lay two place settings at the table, yours in the east, the deceased's in the west, using your ordinary household dish service and cutlery which should have been passed previously through fire and water. the settings should be sufficient to provide for the normal amount of courses you would serve at a regular dinner for two if you were serving i

from. the major portion of the root you must take home and, with your athame blade, carve on it the features of a doll the opposite sex to your own. while you carve, repeat over and over some such phrase as "guard this home in hertha's name" the carving should take the form of an accenting of salient features of the root. you must then replant the root in either a churchyard or a place where two paths meet or cross. this ensures maximum potency. failing either of these two locations, any patch of soil convenient to you will do. prior to replanting, you should again draw a deosil circle in the soil. now for the next lunar month, twentyeight days from when you initially uprooted it, you must water the plant regularly. some witches use a mixture of distilled water and blood, others that of d

goddesses are one goddess, and there is one initiator" dion fortune began her magical career as a theosophist, and throughout all her works, there is much of a theosophical nonsectarian approach. such an approach to witchcraft would seem to be objectionable only to the most sectarian-minded of witches; but they do exist, and the paradox is apparent. quite obviously, the strong point about occult paths such as that of witchcraft is that, unlike organized religion, they leave the "way to salvation" solely up to the individual. there is no attempt at proselytizing. indeed, the frantic need to convert the unbelievers whether by verbal persuasion or violence is totally lacking. it is solely a matter of chacun a son of gout. further than this, in fact; it does not remain a matter of take it or

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

the abyss, in misery, filth, and mire, and will place ye in impure and foul dungeons bound with eternal chains of fire. by these names then, and by all the other holy names of god before whom no man can stand and live, and which names the armies of the demons fear, tremble at, and shudder; we conjure ye, we potently exorcise and command ye, conjuring ye in addition by the terrible and tremendous paths of god and by his holy habitation wherein he reigneth and commandeth unto the eternal ages. amen. by the virtue of all these aforesaid, we command ye that ye remain not in any place wherein ye are, but to come hither promptly without delay to do that which we shall enjoin ye. but if ye be still contumacious, we, by the authority of a sovereign and potent god, deprive ye of all quality, condi

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

of palmyra, i have sought out and obtained in my lot the holy chokmah, which is the wisdom of adonai. and i have become king of the spirits as well of heaven as of earth, master of the dwellers of the air, and of the living souls of the sea, because i was in possession of the key of the hidden gates of light. i have done great things by the virtue of the schema hamphorasch, and by the thirty-two paths of yetzirah. number, weight, and measure determine the form of things; the substance is one, and god createth it eternally. happy is he who comprehendeth the letters and the numbers. the letters are from the numbers, and the numbers from the ideas, and the ideas from the forces, and the forces from the elohim. the synthesis of the elohim is the schema. the schema is one, its columns are two

crets of nature. and by their diverse combinations thou shalt make the genii and angels speak. here endeth the fragment of the key of solomon. book two page 127 the qabalistical invocation of solomon. given by eliphaz levi in "rituel de la haute magie" chapter xiii. powers of the kingdom, be beneath my left foot, and within my right hand. glory and eternity touch my shoulders, and guide me in the paths of victory. mercy and justice be ye the equilibrium and splendor of my life. understanding and wisdom give unto me the crown. spirits of malkuth conduct me between the two columns whereon is supported the whole edifice of the temple. angels of netzach and of hod strengthen me upon the cubical stone of yesod. o gedulahel! o geburahel! o tiphereth! binahel, be thou my love! ruach chokmahel, be

MEANING OF MASONRY

r which he should suffer no" iron tool" no debasing habit of thought or conduct, to defile. by them, of too, he will perceive how wisdom, strength and beauty have been employed by the creator, like three grand supporting pillars, in the structure of his own organism. and by these finally he will discern how that there is a mystical" ladder of many rounds or staves" i.e, that there are innumerable paths or methods by means of which men are led upwards to the spiritual light encircling us all, and in which we live and move and have our being, but that of the three principal methods, the greatest of these, the one that comprehends them all and brings us nearest heaven, is love, in the full exercise of which god-like virtue a mason reaches the summit o f his profession; that summit being god h

hall find that it reveals an entirely new aspect of the purpose of our craft. it is after investment with the apron that the initiate is placed in the n.e. corner. thereby he is intended to learn that at his birth into this world the foundation-stone of his spiritual life was duly and truly laid and implanted within himself; and he is charged to develop it; to create a superstructure upon it. two paths are open to him at this stage, a path of light and a path of darkness; a path of good and a path of evil. the n.e. corner is the symbolical dividing place between the two. in symbolical language, the n. always signifies the place of imperfection and undevelopment; in olden times the bodies of suicides, reprobates and unbaptized children were always buried in the north or sunless side of a ch

s and the impulses of the lower and merely sensual life. the initiate placed in the n.e. corner is intended to see, then, that on the one side of him is the path that leads to the perpetual light of the east, into which he is encouraged to proceed, and that on the other is that of spiritual obscurity and ignorance into which it is possible for him to remain or relapse. it is a parable of the dual paths of life open to each one of us; on the one hand the path of selfishness, material desires and sensual indulgence, of intellectual blindness and moral stagnation; on the other the path of moral and spiritual progress, in pursuing which one may decorate and adorn the lodge within him with the ornaments a jewels of grace and with the invaluable furniture of true knowledge, and which he may dedi

ction is to convert himself into a true die or square meet for the fabric of the temple designed by the great architect to be built in the jerusalem above out of perfected human souls. the apprentice-work, which relates to the subdual of the sense-nature and its propensities, being achieved, the next stage is the development and control of the intellectual nature; the investigation of the" hidden paths of nature (i.e, the human psychological nature) and science (the gnosis of self-knowledge, which, pushed to its limit, the candidate is told" leads to the throne of god himself" and reveals the ultimate secrets of his own nature and the basic principles of intellectual as distinct from moral truth. it should be noted that the candidate is told that he is now" permitted to extend his research

the human psychological nature) and science (the gnosis of self-knowledge, which, pushed to its limit, the candidate is told" leads to the throne of god himself" and reveals the ultimate secrets of his own nature and the basic principles of intellectual as distinct from moral truth. it should be noted that the candidate is told that he is now" permitted to extend his researches" into these hidden paths. there is peril to the mentality of the candidate if this work is undertaken before the purifications of the apprentice stage have been accomplished. hence the permission is not accorded until that preliminary task has been done and duly tested. the work of the second degree is accordingly a purely philosophical work, involving deep psychological self-analysis, experience of unusual phenomen

MICHAEL FORD A RITE OF THE WEREWOLF

lth of information to build from. idries shah points out in the sufis that the spanish word for witch is bruja, and are considered the children of wisdom. the history of witchcraft and primal sorcery is bound within the yatuivdah and dregvants15 of iran and persia, within the early zoroastrian religion. the middle eastern cults and sects of magical practice produced what we commonly call magickal paths today. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a 12 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 13 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l

MICHAEL FORD BOOK OF CAIN

e path of the dragon who was the dragon. it was the perfected essence of flame which earthen heat could only catch a glimpse of that the fires of spirit burn ever so bright, that in this torch shall my father be revealed. lilith who wrapped her serpents tail around eve s brain, unlocked the depths of her lust and rode this dragon until i was conceived that was then perfection beheld. i walked the paths with my family, and my brother abel was born. my father, who was called adam was alien to me, i knew him not but grew under his protection. my flesh mother eve rode again this beast, from which abel slept dreamless and in the fires of her lust was my sister naamah born. at an early age, her difference amoung the tribe was even beyond mine, fled away from this family. i missed her but could n

MICHAEL FORD WITCHMOON

onal undertaking which involved the goddess babalon, for which opened the 6 6 gates of hecate and lilith. this work is seen by me personally as a manifestation and gift for these forces, which both myself and elda isela continue to work with. our approach towards witchcraft is based in nature, that each sabbath is a time of tuning ourselves in with its tides and changes as well as reaffirming our paths and sorceries. the sethanic/luciferian path is founded at least with the version we provide as one of many paths, that in this definition the idea of chaos magick comes to mind. the workings of the witch moon are of the left hand path, gathering hidden knowledge for the development of the individual and the alchemical process of self-deification. the work of austin osman spare is of particul

ct. it is often when the greatest shocks and traumas are inflicted, when the exterior and ego built selves are stripped away that the true power source, the core of life is revealed as it really is. aleister crowley often changed his image, assuming different appearances, guises and so on. there is a reason and purpose for such actions, for how can one understand the various avenues and different paths of life if one stays trapped inside one particular ego? the sorcerer who is able to uphold the strength and character of self through will is able to master his or her own universe. he or she can live as they will, creating or destroying as they wish, and relishing all that makes life worth living. this is why change is a wonderful thing, why the dancing egyptian god besz is a chief symbol o

e web of dreams. nightmares often occur during this undertaking, which may be only the beginning of one s pain on the mental level. nightmares are the playground of choronzon and his minions, and only through the disciplined control of the psychonaut can one take from the night side or dark force, feed 38 38 the self upon it and obtain strength and a dauntless spirit. dream sorcery holds numerous paths by which one is able to proceed. the aspect of predatory hunting or attack is one such that may be undertaken. the key to mastery in all these paths is control and focus. chapter three witchcraft and the luciferian path what is witch blood? there has been quite a lot mentioned in the area of witch blood and the like. what actually is witch blood and is such a hereditary title? witch blood ca

e luciferian witchcraft is based on pushing the self, tearing away all masks which make up the outside of the individual until the basic essence remains. this is the way in which one begins building something strong and honorable. the essence of the initiation is to dedicate the sorcerer to the life long path of magick, wherein a great and beautiful flower awaits those of awakened and enlightened paths, the making of a god or goddess. the self is god and goddess, since you ultimately answer to yourself. make your self happy before attempting to do so with others. sabbat symbolism refers to the serpent that sheds his skin, enabling the rise to the stars of midnight and dawn, and entry to haunting mist and subterranean cavern. i stress the issue of sorcery being extremely personal to the ind

portal in nature to the shadows cast by the great torch of hecate and lilith. it is when we shed our skin to the skies of twilight, and rise to flight among those of black eagle (12. this is the time of the shadow current of witchcraft in which we exist by our own ids and desires, by our will and strength alone. this is the birth (november 1st) of the celtic winter, when the dead walk between the paths of twilight and dawn. from our day side to what shall be our night side: this is the night when the dead come to dance! when vampiric flesh and atavistic ecstasies are known to those of our blood. many shall paint upon their flesh the sigil of varcolaci, of drinking from the moon. the 'feile na marbh (translated 'feasts of the dead) is upon us, take more of your fill of desire! preparation a

immortality of the psyche shall be explored in depth. seven: path of ahriman the lord of darkness and shadows, the vampyric essence itself. the initiate works in meditation upon developing the shadow into various forms of transformation, via creating ngangas and fetishes. this is the essence of the multitude of daemonic transformation. keep a detailed journal on the results therein, including the paths of goetic and medieval grimoire workings which involve summoning these interior and exterior forces as a form of yourself, that you may absorb and become as them, they as yourself. it is during this self-transformative work that the realization of i as either a multitude of forms comes into being, that you may strengthen and become a solid form of being, controlled and able in your own self

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

low upward; i shall cause the sea to gathertogether itself up into a huge towering wall which i shall hurl upon your wicked earth-chil-dren, and thus destroy them and all life. the scandinavian skalds record in their sagas and poems: surtur (saturn) from the south wends with seething fire the falchion of the mighty one a sunlight flaming mountains dashed together giants headlong rush men rend the paths of hell and heaven is rent in twainsiberian accounts relate:in the beginning was the earth, but then a great fire arose and raged for seven years and theearth was burned up. everything became sea. all the tungus were consumed except a boyand a girl who rose up with an eagle in the sky the world falls dead40atlantis, alien visitation, and genetic manipulation the persians bundahis relate in t

theyare correctly marked when they enter the place of the black mass (these sites were alsostrategically chosen, but not in the way the student of battle believes) the u. s. cavalry, forinstance, wore the symbol of the cross swords which is an occult symbol for the war ofarmageddon. for a reminder of the level of atrocity and demonic nature of the generals, irefer the reader to the classic films paths of glory and breaker morant, and to the dr.who features: war games, genesis of the daleks, state of decay, and enlightenment. many modern assassinations are committed at important sites on the earth grid, sothat they constitute a ritual slaying (see jack the ripper crimes, as well as the execu-tions of john fitzgerald kennedy and lady diana spencer. lady spencer was murdered in ritual fashio

nally and collectively. yes,we go to schools and learn. and there is nothing inherently bad about education. butwhat about the content, the manner of delivery, the diet? what about the malnutri-tion? is the consumer the consumed?the solipsistic academe would do well to remember and contemplate that before entryto the prestigious colleges was permitted, there were other archives of knowledge,other paths and modes of learning. there is the story each race, nation, culture and civ-ilization has been telling. these are not tales penned by a single self-absorbed individ-ual, but riveting sagas of entire peoples, orally passed down and sanctified by time. tolook to these myths and legends with contempt and intellectual condescension is tocovet disaster. the tribulations to which they habitually

rabraham son of terah, meant that he was a terrorist, a man of magical skill, possessed of impressiveweaponry, that could intimidate the peoples with whom he came into contact. these powerful weaponsare often described in the bible merely as gifts.surtur from the south wendswith seething firethe falchion of the mighty onea sunlight flamingmountains dashed togethergiants headlong rushmen tread the paths of helland heaven is rent in twain (scandinavian v oluspa)atlantis, alien visitation, and genetic manipulation257 appendix b: book abstracts tollan is thulethere seems to be a connection between the toltec city of tollan, or tula and the celtic thula or thule.both were destroyed (see p. 42.)it is described as a very great city with streets, palaces, and ruled by a god-king. its last days spe

documents by former ciaofficials describing military mind control methods involving radio-hypnotic intra-cerebral controland electronic dissolution of memory. 1976 it was discovered that enkephelins operated within the nerve tracks that signal chronic pain to thebrain, and that some enkephelin receptors were found positioned to direct nerve impulse traffic fromone nerve to the next, along primary paths of perception, emotion and pain. later in 1976, in britainsnational institute for medical research, the peptide beta-endorphin was isolated from the pituitary of aatlantis, alien visitation, and genetic manipulation401 appendix f: general chronology of events monkey. it had an analgesic potency 100 times that of morphine and 40 times greater than enkephelins.beta endorphins were split into a

MICHAEL WYNN THE SOUL TRAVELERS

raditionally ancient man marked these locations with massive stone monuments and structures; the pyramids, and stonehenge to name a few examples; i have heard stonehenge to be particularly powerful. understandably, ancient man conducted many magic rituals and rites of transformation at these locations. but these special locations on earth s surface don t occur only as hotspots, but also as linear paths that circled the earth. in the past, these paths were called dragon paths or dragon lines, but the modern term for these linear-shaped regions is ley lines. these geometrically inclined paths may not represent the only weak points in the veil but, perhaps, the haunted house represents a less organized--michael wynn's "the soul travelers" 51 small, and randomly placed speckle painted on the g

recently mentioned hexagrams and pentagrams; it is this type of invocation that the opening ritual contains. the second type of invocation is directing a spirit into the magician, allowing this spirit to, at least partially, possess the practitioner. after the invocation of the opening ritual, the magical program is now listening for instruction. at this point the magician may choose one of many paths. he may decide to--michael wynn's "the soul travelers" 55 question the spirit by evoking it into visible form, or into a mirror. to evoke a spirit is to draw it into the ritual space, but not into the bodies and minds of those present. the magician may choose for the spirit to execute a particular command. he also may decide to infuse the spirit into a talisman. a talisman, like a voodoo dol

pyramid while blindfolded. the good folks at yale s skull and bones fraternity also reenact the ritual of death and rebirth by climbing into a coffin and being reborn as bonesmen. after which they are allegedly told that they are now superior to the human cattle (considering the pedigree of its members, i m sure they were already under that impression. these steps of initiation are symbolized by paths from sephirah to another, here the initiate makes his way from malkuth to kether. lucifer s fall from the highest abode in the heavens is frequently represented by a lightning bolt, whereas the human s path upwards may include a snake--michael wynn's "the soul travelers" 61 famous phrases: transformation through the mystic passageways and chambers of the great pyramid passed the illumined of

MICHAEL W FORD NOX UMBRA

ls of demonic awakening, saturnus and other relevant symbols. seker was known to often appear with the mask of a predatory hawk, thus his servitors wear this black and gold mask. seker is the lord of the grave, those who taste the ecstasy of azrael and lilith, and the ecstasies of the dead. anubis is the gateway to seker through azrael and lilith. the wisdom of seker is the vampyric solitude, the paths of isolation from which the sorcerer surrounds his or herself with images of death, the shades of the dead itself. listen closely and hear the musick of the dead itself. upon the altar, the sigil of seker, being the illustration provided- the two hawk heads and the skull. the magician should fast the day of the ritual. the sorcerer should dress in a shroud of the grave, a coffin or casket li

MORALS AND DOGMA

ven his countrymen the _best_ laws, he answered_"the best they are capable of receiving_ this is one of the profoundest utterances on record; and yet like all great truths, so simple as to be rarely comprehended. it contains the whole philosophy of history. it utters a truth which, had it been recognized, would have saved men an immensity of vain, idle disputes, and have led them into the clearer paths of knowledge in the past. it means this--that all truths are _truths of period, and not truths for eternity; that whatever great fact has had strength and vitality enough to make itself real, whether of religion, morals, government, or of whatever else, and to find place in this world, has been a truth _for the time, and as good as men were capable of receiving. so, too, with great men. the

come the prey and spoil of faction, the booty of the victory of faction--and leprosy is in the flesh of the state. the body of the commonwealth becomes a mass of corruption, like a living carcass rotten with syphilis. all unsound theories in the end develop themselves in one foul and loathsome disease or other of the body politic. the state, like the man, must use constant effort to _stay_ in the paths of virtue and manliness. the habit of electioneering and begging for office culminates in bribery _with_ office, and corruption _in_ office. a chosen man has a visible trust from god, as plainly as if the commission were engrossed by the notary. a nation cannot renounce the executorship of the divine decrees. as little can masonry. it must labor to do its duty knowingly and wisely. we must r

and holds that his birthday should be a festival. it has no sympathy with those who profess to have proved this life, and found it little worth; who have deliberately made up their minds that it is far more miserable than happy; because its employments are tedious, and their schemes often baffled, their friendships broken, or their friends dead, its pleasures palled, and its honors faded, and its paths beaten, familiar, and dull. masonry deems it no mark of great piety toward god to disparage, if not despise, the state that he has ordained for us. it does not absurdly set up the claims of another world, not in comparison merely, but in competition, with the claims of this. it looks upon both as parts of one system. it holds that a man may make the best of this world and of another at the s

of life, the great and grave necessities of the human soul, give exemption to none. they make all poor, all weak. they put supplication in the mouth of every human being, as truly as in that of the meanest beggar. but the principle of misery is not an evil principle. we err, and the consequences teach us wisdom. all elements, all the laws of things around us, minister to this end; and through the paths of painful error and mistake, it is the design of providence to lead us to truth and happiness. if erring only taught us to err; if mistakes confirmed us in imprudence; if the miseries caused by vicious indulgence had a natural tendency to make us more abject slaves of vice, then suffering would be wholly evil. but, on the contrary, all tends and is designed to produce amendment and improvem

ps. a thousand ties embrace it, like the fine nerves of a delicate organization; like the strings of an instrument capable of sweet melodies, but easily put out of tune or broken, by rudeness, anger, and selfish indulgence. if life could, by any process, be made insensible to pain and pleasure; if the human heart were hard as adamant, then avarice, ambition, and sensuality might channel out their paths in it, and make it their beaten way; and none would wonder or protest. if we could be patient under the load of a mere worldly life; if we could bear that burden as the beasts bear it; then _like_ beasts, we might bend all our thoughts to the earth; and no call from the great heavens above us would startle us from our plodding and earthly course. but we art _not_ insensible brutes, who can r

; its fires ever kindled by the brightness of heaven. bound up with our poor, frail life, is the mighty thought that spurns the narrow span of all visible existence. ever the soul reaches outward, and asks for freedom. it looks forth from the narrow and grated windows of sense, upon the wide immeasurable creation; it knows that around it and beyond it lie outstretched the infinite and everlasting paths. everything within us and without us ought to stir our minds to admiration and wonder. we are a mystery encompassed with mysteries. the connection of mind with matter is a mystery; the wonderful telegraphic communication between the brain and every part of the body, the power and action of the will. every familiar step is more than a story in a land of enchantment. the power of movement is a

MOTTA MARCELO THE COMMENTARIES OF AL

f letters and a sage) from this i came to another discovery: i perceived why platitudes were stupid. the reason was that they represented the summing up of trains of thought, each of which was superb in every detail at one time. a platitude was like a wife after a few years; she has lost none of her charms, and yet one prefers some perfectly worthless woman. i now found myself able to retrace the paths of thought which ultimately come together in a platitude. i would start with some few simple ideas and develop them. each stage in the process was like the joy of a young eagle soaring from height to height in ever increasing sunlight as dawn breaks, foaming, over the purple hem of the garment of ocean, and when the many coloured rays of rose and gold and green gathered themselves together a

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ht back, and vanished from his sight for ever. the grief of orpheus at this second loss was even more 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 olymp

erior of the building was of bright gold, which the continual wash of the waters preserved untarnished; in the interior, lofty and graceful columns supported the gleaming dome. everywhere fountains of glistening, silvery water played; everywhere groves and arbours of feathery-leaved sea-plants appeared, whilst rocks of pure crystal glistened with all the varied colours of the rainbow. some of the paths were strewn with white sparkling sand, interspersed with jewels, pearls, and amber. this delightful abode was surrounded on all sides by wide fields, where there were whole groves of dark purple coralline, and tufts of beautiful scarlet-leaved plants, and sea-anemones of every tint. here grew bright, pinky sea-weeds, mosses of all hues and shades, and tall grasses, which, growing upwards, fo

nd secluded spot in the heart of the forest. here two females of great beauty appeared to him [236]one was vice, the other virtue. the former was full of artificial wiles and fascinating arts, her face painted and her dress gaudy and attractive; whilst the latter was of noble bearing and modest mien, her robes of spotless purity. vice stepped forward and thus addressed him "if you will walk in my paths, and make me your friend, your life shall be one round of pleasure and enjoyment. you shall taste of every delight which can be procured on earth; the choicest viands, the most delicious wines, the most luxuriant of couches shall be ever at your disposal; and all this without any exertion on your part, either physical or mental" virtue now spoke in her turn "if you will follow me and be my f

e, and the love and respect of your fellowmen. i cannot undertake to smooth your path with roses, or to give you a life of idleness and pleasure; for you must know that the gods grant no good and desirable thing that is not earned by labour; and as you sow, so must you reap" heracles listened patiently and attentively to both speakers, and then, after mature deliberation, decided to follow in the paths of virtue, and henceforth to honour the gods, and to devote his life to the service of his country. page 266 full of these noble resolves he sought once more his rural home, where he was informed that on mount citharon, at the foot of which the herds of amphitryon were grazing, a ferocious lion had fixed his lair, and was committing such frightful ravages among the flocks and herds that he h

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

but complementary planes. the precedence we should assign either one is fuel for endless debate by philosophers and theologians and is a delicate question indeed. the answer depends in fact on what should be attributed to discursive thought and intuitive thought two poles of one mind whose parameters are beyond measure and impossible to determine. 272 conclusion in fact, all authentic traditional paths can intersect only as they are connected to the absolute, which is one. forms are merely different; they do not diverge. it is interesting to note that there was never any conflict in the art of building that is, in the art of serving and expressing the sacred among the christian religion and islam either in spain or the holy lands at the time of the crusades. quite the contrary, their relat

ONYX TABLET OF SET

nd of your own will" the satanic priesthood is not an office that can be assumed or disregarded at whim. it will remain with you constantly. it will color your every decision, expression, and action. so marked will be the effect upon your personality that you may seem alien even to many of your closest friends. as you enter new spheres of interest, it may be necessary to abandon old ones. strange paths await the chosen of satan, and they may bring misery as well as majesty. you enter a realm characterized by challenge and choice, not by comfort and consolation. so it is written. as a priest or priestess of mendes, you will learn many things about the true prince of darkness and the forces under his control. much will become clear to you that has heretofore seemed obscure or incomprehensibl

eir life is filled. the lhp initiate because of faith that his or her magic will open doors for them, tries new things, and is very spontaneous. true development will come to someone with will-to-suceed long before it will come to someone with will-to-control. 7. moderation. the sovereign self knows that nothing outside of itself is essential, nor is anything forbidden. therefore it refuses those paths and people that have "one is the right way" attitude. it chooses between libertinage and asceticism, knowing that each is a distortion of the self. neither addiction nor abstinence are answers of a person that rules his or her life. 8. synthesis. he or she should be able to take useful aspects of life from a variety of sources- from their job, their education, books on seemingly non-occult s

w priest and priestess will carry out this work at a different pace. but i've never seen such work accomplished overnight. for most it seems to take at least a year or more. in my own case after a year i felt pretty sure i had accomplished some semblance of balance in my third degree process. two years later and i realized i had a lot more work to do. and from there we continue on, our initiatory paths intertwined with that of the lord of darkness. where does the process of third degree lead? towards greater individuation and continuity of being, but also toward greater crystallization of the aeon. every time a priest or priestess of set comes into being, the aeon of set becomes a little larger, a little more 'real. that is how the priesthood improves the quality of the aeon- by working to

PHILIP NEIL MYTHS LEGENDS EXPLAINED

s explained that in the beginning the world was pure spirit, but we become bound to life by love and fear. only a few are able to rest quiet in the afterlife, waiting for the circle of time to be completed, when they will become pure spirit once more. most people hunger for the world again. the guaray indians of bolivia tell of the soul s quest after death, when it is faced with the choice of two paths to reach tamoi, the grandfather, who lives in the west. one is wide and easy, the other narrow and dangerous. the soul must choose the hard path and overcome many trials before reaching its destination and being welcomed and refreshed. once washed in grandfather s restoring bath, the soul will be young once more, and able to laugh, hunt, live, and love once again in the land of the west. myt

and steered by nausitheus. neither man was a native of athens, for the athenians at this date knew nothing about navigation. theseus the hero theseus talks with ariadne and phaedra. it is with their help that he kills the minotaur. reel of thread ariadne offers theseus a reel of thread given to her by daedalus, the architect of the labyrinth. tying one end to the entrance and tracing the winding paths of the labyrinth, theseus could find his way out again. thread theseus and the minota ur by the master of the campana cassoni this wooden panel depicts theseus arrival in crete and his meeting with the royal princesses; ariadne giving him the reel of thread to help him; his success in killing the minotaur, and his departure with ariadne but the ship still carries black sails of mourning, ant

PHOSPHORUS

itiates are able to join the black order of the dragon after they have become unto the grade i the blackened forge of cain. the initiate may indicate their interest in the persian and vampyric sorcery of the botd to a magister or ii of the botd for entry. the botd is closed to those outside of the order of phosphorus. 4 much of the initiatory work of phosphorus is developed from numerous magickal paths, specifically the ideals of 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 throug

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

talk about a faith that is alien to perception. he won't flatter into the hearts to avoid the guardian of science: he shall respect him. he won't preach piety and divine bliss but will show ways for the knowledge to change into divine sensation, into the devotion of the cosmic spirit. lucifer knows that the radiant sun may only rise in the heart of the individual; but he also knows that only the paths of perception lead up to the mountain where the sun appears in his divine radiation. lucifer is no devil leading the searching faust to hell; he shall be an awaker of those who believe in knowledge who want to change into the gold of divine wisdom -from luzifer-gnosis, rudolph steiner. lucifer stands on the threshold of dawn and dusk. the bringer of light, symbol of thelemic strength and div

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ial which one is to contemplate. one question remains, perhaps the most important question of all. what is the purpose of hitbonenut? the answer is quite simple. the ultimate purpose of hitbonenut is to know the creator, who is the truth of what is, and to come close to him. a person may live his entire life in darkness, sunken in the transient pleasures of this lowly physical world and following paths that lead to nowhere, without having questioned why he is here and how he is here. because he does not seek truth, his life flies by without his having fulfilled the purpose of his existence. he might not even realize or contemplate that there is a purpose. as mentioned before, even many people who study torah and keep its mitzvot (commandments, do so by rote, without enthusiasm and emotions

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

ial which one is to contemplate. one question remains, perhaps the most important question of all. what is the purpose of hitbonenut? the answer is quite simple. the ultimate purpose of hitbonenut is to know the creator, who is the truth of what is, and to come close to him. a person may live his entire life in darkness, sunken in the transient pleasures of this lowly physical world and following paths that lead to nowhere, without having questioned why he is here and how he is here. because he does not seek truth, his life flies by without his having fulfilled the purpose of his existence. he might not even realize or contemplate that there is a purpose. as mentioned before, even many people who study torah and keep its mitzvot (commandments, do so by rote, without enthusiasm and emotions

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

.e, gand it traveled c, h gand it went c, h and gand he extended c, h12 each of which possess 72 letters, and with which [moses] split the sea, i.e, the gsea of the end, h which is the latter hei [of the name havayah. we have seen previously that these three verses form 72 three-letter divine names.13 inasmuch as the vav produces another vav [when spelled out, as vav-vav, it alludes to the twelve paths that appeared in the sea when [moses] split it. the numerical value of vav is 6, so twice vav is 12. we are taught that a dry pathway through the sea appeared for each of the twelve tribes. what struck this vav in order to transform it into three vav fs? the power of the yud of the name havayah, above the vav. the intensity of the insight-experience of chochmah is what serves to produce an e

gories of damages in evil are opposite the four fathers in holiness. for gg-d also created the one opposite the other. h15 thus: category of damage archetype sefirah pit abraham chesed ox isaac gevurah destroyer jacob tiferet fire david malchut according to the opinion that the gdestroyer h is the tooth [of a grazing animal, which is sometimes revealed and sometimes concealed, it manifests the 32 paths [of wisdom] reflected in the 32 teeth of the supernal mouth. these obstruct the tongue, which manifests the higher tiferet. corresponding to this below, in the realm of evil, is g-d fs statement: gi shall destroy [biarti] the house of jeroboam, as one completely sweeps away [yeva feir] dung. h16 the word for gdestroyer h (maveh) is seen to be related to the word for gsought out h (nivu),17 i

r tiferet. corresponding to this below, in the realm of evil, is g-d fs statement: gi shall destroy [biarti] the house of jeroboam, as one completely sweeps away [yeva feir] dung. h16 the word for gdestroyer h (maveh) is seen to be related to the word for gsought out h (nivu),17 indicating something that is usually hidden but occasionally revealed, such as teeth. g-d created the world through g32 paths of wisdom h18 (often understood as the 10 sefirot and the 22 letters of the hebrew alphabet. just as chochmah is the contraction of infinite intellect into a finite flash of insight that can revitalize a person fs mind, the teeth break down food into digestable particles that can be of use to the body. evil teeth, however, obstruct speech. although tiferet is generally associated with the he

y, 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 esoteric aspect of the torah will gdrip like the rain, h it will flow abundantly

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

r of severity. its attributions refer to the sphere of the operation of mercury, but more especially to the element of water which in this ceremony is invoked to power and presence. as i have previously remarked, and it bears constant reiteration, the tree of life and the qabalistic scheme as a whole should be carefully studied so that the aptness of the attributions both to the sephiroth and the paths may be fully appreciated. two paths lead to the sphere of splendour, the path of fire from malkuth, and the path of the r=rance by the human beings e: repay in some way the debt e :f theoricus. it is referred to l:-e foundation, and to it are 1.-t element air. here the canr r, t!e angelic choir of yesod. f- 5 of the elemental forces, the ,king in the elements. over r--3c word and the kerubi

that journey, and t e:%cause of the exigencies of t -lto cards based upon esoteric b 51 to have done so. but by using r :1, and by comparing them i- f the reader will render this t 5 +phirah hod, the splendour, r e tree, the pillar of severity. its rq, but more especially to the- xwer and presence. as i have f- 2% the tree of life and the r- r.ed so that the aptness of the+ fully appreciated. two paths- malkuth, and the path of the theme apparently is biblical in nature, phraseology consonant therewith, they the elements of a profound psychology. wait of three months, referred to the regimen silent incubation, during which time the may make copies for his own private the fourth grade of philosophus sephirah involved is netsach, victory, to venus and the element of fire, while the ladder ar

d. be not sure even after the lapse of much time that thou hast fully discovered all that is to be learned from these. and to be of use unto thee, this must be the work of thine own inner self, thine own and not the work of another for thee so that thou mayest gradually attain to the knowledge of the divine ones" the grade of the portal, which conferred upon the candidate the title of lord of the paths of the portal of the vault of the adepti, is not referred to a sephirah as such. it may, however, be considered as an outer court to tiphareth, exactly as the adeptus minor ceremony may be considered tiphareth within. its technical attribution is the element of akasa, spirit or ether which is magically invoked by the usual procedure of invoking pentagrams and the vibration of divine names fo

it con- u u u cerns itself with the recapitulation of the former grades, co-ordinating and equilibriating the elemental self which, symbolically sacrificed upon the mysticalaltar, is offered tothe service of the higher enius1. nt hat grade, eoo, aspiration to the divine is strongly stressed as the faculty by which the veil of the inner sanctuary may be rent. it is the way to realisation. the five paths leading from the grades of the first to the second orders are symbolically traversed, and their symbols impressed within the sphere of sensation <67> a gestation period of at least nine months had to elapse prior to initiation to the grade of adeptus minor, and since there can be no misunderstanding the purpose and nature of this beautiful ceremony it requires the minimum of comment from my

terial universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolise our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram (page 123) shows the ten sephiroth with all the <122> connecting paths numbered and lettered, and the serpent winding over each path. around each sephirah are written the names of the deity, archangel and angelic host attributed to it. the twenty two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of

hirah are written the names of the deity, archangel and angelic host attributed to it. the twenty two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty two paths form the 32 paths of the sepher yetzirah or book of formation. the two pillars either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron <123> the serpent on the tree of life second knowledge lecture passive: the back pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon <124> the secon

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

o pray for,our brethren, so as to be united with them in heart and mind. the incense which rises in waving linestoward the luminous star, is a symbol of prayer which precedes to the throne of god. your passingthe 4 ancients in a serpentine course has a mystical allusion, for you were in search of wisdom. bethou as wise as a serpent. in learning wisdom seek to be obedient unto the law, for all its paths arepeace.the conductor of novice invests the aspirant with a crimson robe, as thecelebrant says: receive and be invested with, the crimson robe in token of your ardour, zeal andpromised devotion to the rosicrucian order. let the aspirant be placed in the mystic circle and joinwith us in repeating the initials of the mystic word. i.n.r.i.the mystic circle is formed, the aspirant uniting.celeb

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

ed from their sufferings; but the courage of the majority fails before this ordeal, which seems to them a second death more appalling than the first, and so they remain in hell, which is rightly and actually eternal; but souls are never precipitated nor even retained despite themselves therein. 16 the doctrine of transcendental magic the three worlds correspond together by means of the thirty-two paths of light, which are as steps of a sacred ladder. every true thought corresponds to a divine grace in heaven and a good work on earth; every grace of god manifests a truth, and produces one or many acts; reciprocally, every act affects a truth or falsehood in the heavens, a grace or a punishment. when a man pronounces the tetragram say the kabalists the nine celestial realms sustain a shock

rning the marvellous book of the tarot, of all books the most primitive, the key of prophecies and dogmas, in a word, the inspiration of inspired works, a fact which has remained unperceived, not only by the science of court de gebelin but by the extraordinary intuitions of etteilla or alliette. the kabalah 51 the ten sephiroth and the twenty-two tarots form what the kabalists term the thirty-two paths of absolute science. with regard to particular sciences, they distinguish them into fifty chapters, which they call the fifty gates: among orientals the word gate signifies government or authority. the rabbins also divided the kabalah into bereshith, or universal genesis, and mercavah, or the chariot of ezekiel; then by means of a dual interpretation of the kabalistic alphabets, they formed

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

hermes guide. h for the evocation of spirits belonging to religions issued from judaism, the following kabalistic invocation of solomon should be used, either in hebrew or in any other tongue with which the spirit in question is known to have been familiar: powers of the kingdom, be ye under my left foot and in my right hand! glory and eternity, take me by the two shoulders, and direct me in the paths of victory! mercy and justice, be ye the equilibrium and splendour of my life! intelligence and wisdom, crown me! spirits of malkuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, establish me upon the cubic stone of yesod! o gedulael! o geburael! o tiphereth! binael, be ye my love! ruach hochmael, be thou my light! be that which

ught of african civilization. an inspired bard, the author touches upon a series of ruling events; he draws in bold outlines the history of society from cataclysm to cataclysm, and even further still. the truths which he reveals are prophecies brought from far and wide, of which he is the resounding echo. he is the voice which cries, the voice which chants the harmonies of the desert and prepares paths for the light. his speech peals forth with mastery and compels faith, for he carries among 142 the ritual of transcendental magic savage nations the oracles of iao, and unveils him who is the first-born of the sun for the admiration of civilizations to come. the theory of the four ages is found in the apocalypse, as it is also in the books of zoroaster and in the bible. the gradual reconstru

ROBERT KIRK WALKER BETWEEN WORLDS

kirk_wbw/pg_21.htm (3 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29) yet it would seem that they convey that substance elsewhere, for these subterraneans eat but little in their dwellings their food being exactly [that is fastidiously] clean, and served up by pleasant children like enchanted puppets. what food they extract from us is conveyed to their homes by secret paths, as some skillful women do [convey] the pith of milk from their neighbour's cows into their own cheese-hold, through a hairtedder, at a great distance by art magic, or by drawing [from] a spigot fastened in a post, which will bring milk [from] as far off as a bull will be heard to roar. the cheese made of the secret commonwealth 25 the remaining milk of a cow thus strained will swim in water

reflex in the technique of conversation with the holy guardian angel, found in kabbalistic and christian mysticism, and featured in esoteric ritual and contemplative training. page 24. these subterraneans eat but little in their dwellings, their food being exactly clean, and served up by pleasant children like enchanted puppets. what food they extract from us is conveyed to their homes by secret paths. the subtle nature of the fairies and their means of nourishment are further discussed, combined with some folklore on drawing milk away by magic, as practiced not by the fairies but by skillful women, or witches. the image of the pleasant children like enchanted puppets belongs to the exotic scenario which follows: page 25 their houses are called large and fair. unperceivable by vulgar eyes

RUBY TABLET OF SET

d weigh the behavior and the result, and sin or virtue will be seen [tefnut] motives are unseen, internal, as are initiation and xeper. along with the visible results, we must examine the unseen motivations- why were this action and method chosen? were the motives noble, godly, or were they petty and selfserving [shu] now is the time to shine the light of truth upon your plans, your motives, your paths of action. look deep within yourself, with set's guidance, with maat's balance, with shu's conscious vision, and tefnut's conscientious reflection. plan your future, create your future, a future befitting the god you shall become [all assembled now meditate and shape their paths of xeper as inspired [closing: farewell to set, close the gate, extinguish the candles, ring the bell [shu and tef

not with the final assembly process, but rather with the fashion in which the components themselves were forged. for, you see, there are many ways along which each of those component arguments could have proceeded. each, however, consistently follows a path derogatory to the sophists. if the sophists were in fact personifications of all that is erroneous and destructive in teaching, all possible paths would lead to the same conclusion, i.e: one derogatory to the sophists. but this is not the case at all. see. he takes the book from the chimaera and turns to page #973: stranger: they cross-examine a man's words, when he thinks that he is saying something and is really saying nothing, and easily convict him of inconsistencies in his opinions; these they then collect by the dialectic process

to any ritual, and. 46. set was the major neter of_ khem. 47. set and harwer are shown sometimes in the symbolic gesture of samtaui which means. 48_ had several titles in khem. among them were the dreaded dark one, he who is upon his hill, first of the westerners, and opener of the ways. 49. the name used to designate the office of the scarlet woman was. 50. in the qbl, there are_ sephiroth and_ paths linking them. 51. who was the 'hidden god' of the beast 666. 52, and_ are the three physical virtues named by plato which are to be joined to the three spiritual virtues, and. 53. in sleep stage, the human growth hormone reaches its peak. 54. pk is short for. 55. list three colors of the long wave length, and. 56. most of the phenomena associated with altered states can be attributed to the

subject for discussion. each of us has masculine and feminine personality traits, and there are times when the masculine is more pronounced, while at others the feminine holds greater sway- regardless of gender. could this assist the homosexual magician in successful workings? perhaps so (and keep that "perhaps" in mind- remember, i will not pontificate here) homosexuality, if seen in the natural paths and plans of the cosmos, is not a normal thing. but neither is life nor thought, for that matter, and one of the ways in which we who are setians perform our magic is to work and work in a manner contrary to the greater law of the cosmos. we are therefore acting in a non-natural way. while this is not to say that the mere presence of homosexuality makes a super-magician, it is worth noting t

e of using it to represent the common fractions, etc, as well as the various parts of our being: ka, ba, khat, ren, shut, and akh (ref. n, pp. 156-7. the fractions represented by the utchat add up to only 63/64, and the missing 1/64 is the "magical cement" that holds them together, and gives life, as one. it is the will of set for its order to be separated into sub-orders in which the elect whose paths are similar may gather together for mutual workings and support, but it is not the will of set for the order to be divided. a divided order cannot be one, and the "magical cement" is missing. all s and all s are similar, and all ka's and ba's have something in common. all elect in each sub-order have things in common, and one sub-order can learn from the others, but their path to setamorphos

r work with xem. the adept and priest can begin the work which leads eventually to xem. perhaps more importantly, they can immediately benefit from ideas garnered through the study of xem. xem is a step on the path of xeper. only those who xeper can become xem. xem is a recognizable state, and the magistry will be able to recognize anyone who becomes xem. xem can be reached through many different paths of xeper, just as any of the temple's recognized degrees can be reached by many different paths. perhaps it's better to say that many paths of xeper lead through xem, paths which again diverge in many different directions once xem has been achieved. many other valid and desirable paths of xeper do not reach for or through xem. just like there are points of similarity shared by all paths whic

SALMANRUSHDIE THESATANICVERSES

e streets are alive, they seem to be writhing, like snakes; while in front of the palace of the empress's defeat a new hill seems to be growing _while we watch, baba, what's going on here_ the imam's voice hangs in the sky "come down. i will show you love" they are at rooftop--level when gibreel realizes that the streets are swarming with people. human beings, packed so densely into those snaking paths that they have blended into a larger, composite entity, relentless, serpentine. the people move slowly, at an even pace, down alleys into lanes, down lanes into side streets, down side streets into highways, all of them converging upon the grand avenue, twelve lanes wide and lined with giant eucalyptus trees, that leads to the palace gates. the avenue is packed with humanity; it is the centr

SATANGEL

feated by marduk and torn apart to become the earth and the sky. equated with typhon and leviathan. trimasel (grimorium verum. a subordinate spirit of satanachia. teaches chemistry, alchemy, and all sleight of hand. tubal-cain son of lamech and zillah, master of metal working. the first blacksmith, whose forge is the fires of hell, and whose name is the watchword. tunnels of set the 22 qlippothic paths of the dark side of the tree of life, elaborated by crowley and later by kenneth grant in nightside of eden. each is ruled by a demonic inteligence. tzaphoni (aramaic, northern one. a title of lilith. uvall, vual, voval (goetia, 47th spirit. duke commanding 37 legions. appears as a mighty dromedary. speaks poor egyptian, procures love, tells fortunes, obtains friendships. valefor (goetia, 6t

SATANIC BIBLE

at very embodiment of lucifer appearing in his midst? he no longer can view himself in two parts, the carnal and the spiritual, but sees them merge as one, and then to his abysmal horror, discovers that they are only the carnal- and always were! then he either hates himself to death, day by day- or rejoices that he is what he is! if he hates himself, he searches out new and more complex spiritual paths of "enlightenment" in hopes that he may split himself up again in his quest for stronger and more externalized "gods" to scourge his poor miserable shell. if he accepts himself, but recognizes that ritual and ceremony are the important devices that his invented religions have utilized to sustain his faith in a lie, then it is the same form of ritual that will sustain his faith in the truth

prepare my garnishings of the is to be, and the image of my creation lurketh as a seething basilisk awaiting his release. the vision shall become as reality and through the nourishment that my sacrifice giveth, the angles of the first dimension shall become the substance of the third. go out into the void of night (light of day) and pierce that mind that respondeth with thoughts which leadeth to paths of lewd abandon (male) my rod is athrust! the penetrating force of my venom shall shatter the sanctity of that mind which is barren of lust; and as the seed falleth, so shall its vapours be spread within that reeling brain benumbing it to helplessness according to my will! in the name of the great god pan, may my secret thoughts be marshalled into the movements of the flesh of that which i d

SATANIC RITUALS

ion of all our desires, and petitioning all fulfillment in the land of the living. deacon and subdeacon: shemhamforash! celebrant: prompted by the precepts of the earth and the inclinations of the flesh, we make bold to say: our father which art in hell, hallowed be thy name. thy kingdom is come, 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 assi

rry relentlessly. they who walk amongst us who bear deceit: verily they shall perish in blindness. turn thy back on the vile and despise them: follow the black flame to unending beauty in mind and body [priest removes some earth from container and, while pressing the soil back and forth against the initiate's soles and palms, speaks] priest: now, as before, when the mother of us all cushioned out paths with the pure pagan silt of ages, she offers herself anew. as thy true role of earth-child emerges and pervades thy being, return for this and all time thy feet to her bosom. revel in the shimmering glow from the hearth of thy heart, and make thy pact of devotion with all her children whose paws have tracked and learned the way of belial. seek and be glad, for infinity speaks only to those o

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ichard. the black arts (pan books ltd: london, 1967, p. 296. 19. lamm, asim mathep, the qliphoth (mathep lamm. 1991. 20. cavendish, richard. the black arts (pan books ltd: london, 1967, p. 296. 21. grant, k. nightside of eden (skoob books publishing: london. 1994, dustjacket 22. order of nine angles 'the abyss' in hostia volume i (thormynd press: shrewsbury, 1992. 23. the right hand and left hand paths are distinguished primarily in that whilst the right hand path primarily accepts an absolute duality, understood to a certain extent in the belief in an absolute morality, the left hand path accepts an interaction of what may be inadequately termed good and evil. see appendix 1. 24. order of nine angles 'notes on esoteric tradition- x' in fenrir vol. iv no 1 (rigel press: york, 1996. 25. soc

of necessity an adult path or way- for genuine satanism, of the traditional type, is not concerned with proselytizing nor "corrupting" others without their consent. its concern- it must be repeated- is individual advancement arising from a conscious and free decision by the individual- anything else is not satanic as it is not magickal. this free choice is part of all genuine occult and magickal paths: initiation means this free choice, the decision to begin an inner quest. when there is no free choice about the matter, there is no genuine initiation- whatever path or way is being followed. where satanism differs, is in its aim, the philosophy of life and the techniques used to achieve the aim- these make it a "left handed path [when viewed conventionally. thus, there cannot be any such t

an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library appendix 3 the left handed path- an analysis the left handed path and satanism are related insofar as satanism is a particular lhp. the lhp is the name given to describe a system of esoteric knowledge and practical techniques- and this system is also known as 'the black arts. the difference between the left and right hand paths: the aim of all genuine occult paths or systems, whether designated right hand or left hand, is to achieve or find a certain goal as well as to impart esoteric knowledge and abilities. the goal is variously described (e.g.'gnosis, the philosopher's stone, enlightenment. however, it has been a common misconception that the rh paths were altruistic and the lh paths egocentric- i.e. the differe

ell as to impart esoteric knowledge and abilities. the goal is variously described (e.g.'gnosis, the philosopher's stone, enlightenment. however, it has been a common misconception that the rh paths were altruistic and the lh paths egocentric- i.e. the difference between them was seen in individual moral terms. another misconception is in seeing the difference in absolute moral terms- i.e. the rh paths as representing "good" and the lh paths as "evil. recently, attempts have been made to formulate 'grey' paths which combine elements of both, and such 'grey' paths are often said (by their exponents) to be the "true" occult way or path. the reality is quite different. the lh paths and the rh paths [hereafter, the singular 'path' will be used, although the plural is to be understood] are quit

le//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 it is a mistake, recently promulgated by some, to see the lhp in general and satanism in particular as merely a body of esoteric knowledge and/or a collection, of rituals or magickal workings, either of which, or both, may be 'dipped into' for personal edification and to provide oneself with an 'image. all lh paths are ordeals- they involve self-effort over a period of years. they are also dark, and involve the individuals who follow them going to and beyond the limits all societies impose. that is, they are sinister or 'evil, they involve real sinister acts in the real world- not a playing at sorcerers or sorceresses. certain individuals and certain organizations who claim to belong to the lhp have tr

viduals who follow them going to and beyond the limits all societies impose. that is, they are sinister or 'evil, they involve real sinister acts in the real world- not a playing at sorcerers or sorceresses. certain individuals and certain organizations who claim to belong to the lhp have tried to dispel the 'evil' that surrounds the lhp and satanism- by denying the very real evil nature of these paths. however, what do these imitation satanists, these posturing pseuds, think satanism is if not 'evil? if satanism is not evil, what is [or, more precisely, if satan is not evil, who is] the true nature of evil- and thus satanism and the lhp- has been misunderstood. evil is natural and necessary- it tests, culls, provokes reaction and thus aids evolution. and to repeat- satanism is replete wit

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ich means to focus the mind, usually through meditation. the steps of the eightfold path are sometimes grouped into three categories: wisdom (including right understanding and thought, meditation (right effort, mindfulness, and concentration, and morality (right speech, action, and livelihood. buddhists rely on their community, or world religions: almanac 97 buddhism sangha, to help them on their paths. a person following these steps can learn to understand completely the buddha s teachings on suffering and impermanence and achieve enlightenment and nirvana. nirvana is when a person stops the cycle of suffering and rebirth. all things are related, all things change among other central principles of early buddhism is the concept of the nonexistence of a soul, or anatman. the buddha declared

people are all part of the same network or fabric. in a sense, reaching nirvana means losing one s individual identity. buddhism s different schools early buddhism was strict about maintaining the belief that there was no supreme being or god. when the mahayana school formed, a number of deities, or gods, developed out of it. these deities, called bodhisattvas, assist mahayana buddhists on their paths. many schools of buddhism have their own separate beliefs and practices in addition to such core principles. for example, tibetan buddhists believe in physical reincarnation, or the soul s rebirth into another body, of buddhas. when a lama, or leader of tibetan monks, who is thought to be a buddha dies, the members of his monastery begin searching for the child who is that lama reborn. in ja

stic religion, meaning that it incorporates numerous and diverse sects (branches or schools of thought) without conflict or division. hindus believe that because people have different temperaments, philosophies, and ways of looking at the world and the universe, religious faith should accommodate their views. in addition, because people change over time, they achieve salvation by taking different paths. the upanishads, one of hinduism s sacred texts, declares that all paths lead to the same goal, just as cows of different colors all yield the same white milk. in the bhagavad gita, another 242 world religions: almanac hinduism about hinduism belief. hindus believe that all reality is a unity, expressed by the concept of brahman. they also believe in the transmigration of the soul, or reinca

llowers of ramanuja worship vishnu and his wife, the goddess lakshmi. some of the followers of ramanuja (called the southern school) believe that self-surrender is the only way to salvation. the image they use to describe this is a kitten that surrenders itself to its mother and is carried around without any effort on its part. others (called the northern school) believe that there are many other paths to salvation. the image they use is of a young monkey that has to cling to its mother as it is being carried about. one branch of vaishnavas that is likely to be familiar to westerners is the caitanyas, otherwise known as the hare krishna movement. in india, this branch is prominent in bengal and orissa. this branch was founded by caitanya mahaprabhu (or lord gouranga; 1485 1533. the caitany

red text, ask whether there is an end to the cycle of reincarnation. they maintain that the human soul( atman) is supreme and is responsible for all that it experiences. the chief topic of the katha upanishad explains using the analogy of a chariot, where the soul rules the chariot, which is the body; the reins are the world religions: almanac 247 hinduism mind, the horses are the senses, and the paths the chariot takes are the objects of the senses. one who lacks discipline never reaches his or her goal: reincarnation at a higher level, ultimately leading to wisdom and enlightenment and becoming one with brahma. guidelines for living another key belief of hindus has to do with how one s life should be organized, referred to as purusharthas. these activities are often called the four aims

and women, of hinduism. an ascetic lives a solitary life of divine contemplation and rejection of the material world, meaning the world of pride of ownership in possessions and the need for material goods such as cars and large homes. they, too, place emphasis on the performance of good works, healing the sick, nursing people who are bedridden, and comforting people who are upset or without hope. paths to salvation hindus believe that there are three possible paths to salvation, or moksha, with each following a different yoga. yoga to a hindu is far more than the exercise, stretching, and relaxation techniques many non-hindus practice to improve their health. yoga is a spiritual path, a form of discipline that enables a person to achieve oneness with the divine. the first of these is calle

SEPHER HA BAHIR

t of the blessed holy one. his heart said to the blesssed holy one, come my beloved, let us go out to the carriage to stroll. it will not constantly sit in one place. 63. what is his heart? he said: if so, ben zoma is out side, and you are with him. the heart (lev [in numerical value] is thirty-two. these are concealed, and with them the world was created. what these 32? he said: these are the 32 paths. this is like a king who was in the innermost of many chambers. the number of such chambers was 32, and to each one there was a path. should the king the bring everyone to his chamber through these paths? you will agree that he should not. should he reveal his jewels, his tapestries, his hidden and concealed secrets? you will again agree that he should not. what then does he do? he touches t

in the innermost of many chambers. the number of such chambers was 32, and to each one there was a path. should the king the bring everyone to his chamber through these paths? you will agree that he should not. should he reveal his jewels, his tapestries, his hidden and concealed secrets? you will again agree that he should not. what then does he do? he touches the daughter, and includes all the paths in her and in her garments. one who wants to go inside should gaze there. he married her to a king, and also gave her to him as a gift. because of his love for he, he sometimes calls her my sister, since they are both from one place. sometimes he calls her his daughter, since she is actually his daughter. and sometimes he calls her my mother. 64. furthermore, if there is no wisdom, then ther

written (psalm 118:22, the stone that the builders rejected has become the head cornerstone. it ascend to the place from which it was graven, as it is written (genesis 49:24, from there is the shepherd, the stone of israel. 92. he also said: what is the reason that we place blue wool in the tzitzit? and why are there 32 [threads? what is this like? a king had a beautiful garden, and in it were 32 paths. he placed a watchman over them to show that all these paths belong to him alone [the king] said to him, watch them, and walk upon them every day. as long as you walk these paths, you will have peace. what did the watchman do? he appointed other watchmen [as his assistants to watch] over them. he said, if i remain alone on these paths, it is impossible for me, a single watchman, to maintain

them, and walk upon them every day. as long as you walk these paths, you will have peace. what did the watchman do? he appointed other watchmen [as his assistants to watch] over them. he said, if i remain alone on these paths, it is impossible for me, a single watchman, to maintain them all. besides that, people may say that i am the king. the watchman therefore placed his assistants over all the paths. these are the 32 paths. 93. what is the reason for the blue? the watchman said, perhaps those assistant watchmen will say that the garden belongs to us. he therefore gave them a sign, and told them, see this. it is the sign of the king, indicating that the garden belongs to him. he is the one who made these paths, and they are not mine. this is his deal. what is this like? a king and his da

adar) tree. the date palm is surrounded by its branches all around it and has its sprout (lulav) in the centre. similarly, israel takes the body of this tree which is its heart. and paralleling the body is the spinal cord, which is the main part of the body. what is the lulav [it can be written] lo lev it has a heart. the heart is also given over to it. and what is this heart? it is the 32 hidden paths of wisdom that are hidden in it. in each of their paths there is also a form watching over it. it is thus written (genesis 3:24, to watch the way of the tree of life. 99. what are these forms? they are that regarding which it is written (genesis 3:24, and he placed the cherubim to the east of the garden of eden, and the flame of a sword revolving, to guard the way of the tree of life. what i

ver it. it is thus written (genesis 3:24, to watch the way of the tree of life. 99. what are these forms? they are that regarding which it is written (genesis 3:24, and he placed the cherubim to the east of the garden of eden, and the flame of a sword revolving, to guard the way of the tree of life. what is the meaning of, he placed to the east (kedem) of the garden of eden? he placed it in those paths that preceded (kadmu) the place that was called the garden of eden. it was also before the cherubim, as it is written, the cherubim. it was furthermore before the flame, as it is written, the flame of a sword revolving. is it then before [the flame? heaven is called shamayim, indicating that fire and water existed before it. it is written (genesis 1:6, let there be a firmament in the midst o

SEPHER YETZIRAH WESTCOTT

ditions of the "sepher yetzirah" were collected and printed at lemberg in 1680. the oldest of these six recensions was that of saadjah gaon (by some critics called spurious).there are still extant three latin versions, viz, that of gulielmus postellus; one by johann pistorius; and a third by joannes stephanus rittangelius; this latter gives both hebrew and latin versions, and also "the thirty-two paths" as a supplement. there is a german translation, by johann friedrich von meyer, dated 1830; a version by isidor kalisch, in which he has reproduced many of the valuable annotations of meyer; an edition in french by papus, 1888; an edition in french by mayer lambert, 1891, with the arabic commentary of saadya gaon; and an english edition by peter davidson, 1896, to which are added "the fifty

writing, to members of the society who asked for information upon abstruse points in the "sepher" and for collateral doctrines; others, of later date, are answers which have been given to students of theosophy and hermetic philosophy, and to my pupils of the study groups of the rosicrucian society of england. sepher yetzirah the book of formation chapter i section 1. in thirty-two (1) mysterious paths of wisdom did jah (2) the jehovah of hosts (3) the god of israel (4) the living elohim (5) the king of ages, the merciful and gracious god (6) the exalted one, the dweller in eternity, most high and holy--engrave his name by the three sepharim (7- numbers, letters, and sounds.(8) 2. ten are the ineffable sephiroth (9) twenty-two are the letters, the foundation of all things; there are three

nce attached to some editions of the "sepher yetzirah" is found this scheme of kabalistic classification of knowledge emanating from the second sephira binah, understanding, and descending by stages through the angels, heavens, humanity, animal and vegetable and mineral kingdoms to hyle and the chaos. the kabalists said that one must enter and pass up through the gates to attain to the thirty-two paths of wisdom; and that even moses only passed through the forty-ninth gate, and never entered the fiftieth. see the oedipus aegyptiacus of athanasius kircher, vol. ii. p. 319. first order: elementary 1. chaos, hyle, the first matter. 2. formless, void, lifeless. 3. the abyss. 4. origin of the elements. 5. earth (no seed germs. 6. water. 7. air. 8. fire 9. differentiation of qualities. 10. mixtu

alim--dominions. 45. seraphim--virtues. 46. malakim--powers. 47. elohim--principalities. 48. beni elohim--angels. 49. cherubim--arch-angels. sixth order: the archetype 50. god. ain suph. he whom no mortal eye bath seen, and who has been known to jesus the messiah alone. note--the angels of the fifth or angelic world are arranged in very different order by various kabalistic rabbis. the thirty-two paths of wisdom translated from the hebrew text of joannes stephanus rittangelius, 1642: which is also to be found in the "oedipus aegyptiacus" of athanasius kircher, 1653 (these paragraphs are very obscure in meaning, and the hebrew text is probably very corrupt) the first path is called the admirable or the hidden intelligence (the highest crown: for it is the light giving the power of comprehen

his philosophic disquisition upon the formation and development of the universe. having specified the subdivision of the letters into three classes, the triad, the heptad, and the dodecad, these are put aside for the time; and the decad mainly considered as specially associated with the idea of number, and as obviously composed of the tetrad and the hexad. 1. thirty-two. this is the number of the paths or ways of wisdom, which are added as a supplement. 32 is written in hebrew by lb, lamed and beth, and these are the last and first letters of the pentateuch. the number 32 is obtained thus--2 x 2 x 2 x 2 x 2=32. laib, lb as a hebrew word, means the heart of man. paths.the word here is ntibut, netibuth; ntib meant primarily a pathway, or foot-made track; but is here used symbolically in the

ater, he rose up in spirit, he inflamed him in seven suitable forms with twelve signs" mayer gives "er zog sie mit wasser, zundet sie an mit feuer; erregte sie mit geist; verbannte sie mit sieben, goss sie aus mit den zwolf gestirnen "he drew them with water, he kindled them with fire, he moved them with spirit, distributed them with seven, and sent them forth with twelve. notes to the thirty-two paths of wisdom 1. the highest crown is kether, the first sephira, the first emanation from the ain suph aur, the limit-less light. 2. binah, or understanding, is the third sephira. 3. chokmah, wisdom, is the second sephira. 4. gedulah is a synonym of chesed, mercy, the fourth sephira. 5. metatron, the intelligence of the first sephira, and the reputed guide of moses. 6. this word is from chzch, a

SIFRA DETZNIYUTHA

f four- not, they can stand.154 four kings come out before four,155 they hang on them like grapes in a cluster, bound up in them are seven runners that give testimony, and not do they remain in their places. 18 the tree that mitigates is placed within.156 birds attach themselves and nest on its branches.157 below it shelters that chayah (hyx, living being) that rules over this tree, which has two paths to walk, seven pillars surround it,158 with the four chayot (tvyx, living beings) that are moved in the four directions, the serpent turns swiftly with three hundred and seventy leaps, leaps over the mountains, skips over the hills, as it is written: leaping over the mountains, skipping over the hills.159 its tail is in its mouth, in its teeth. he is pierced through on two sides, when it mov

and all return to their place, thus it is written: ahh hvhy elohim(,yhla hvhy hha).178 when heh h appears unto heh h,179 ,yhla hvhy, the perfect name from not and it is written the lord hvhy alone shall be exalted in the day of that.180 up to here is the hidden and adorned concealment of the king, this is the book of that which is concealed, happy is he that (enters and) comes out, and knows its paths and ways. 20 appendix i181 sifra detzniyutha in chapter three, after the verse:182 and elohim said the waters will swarm with movement of living being.183 there is an extensive addition from the sixteenth century ce, 5300 s jewish era (another interpretation) the waters will swarm with movement translated with movement meaning to say when his lips move with words of prayer, in merit and clar

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ught my heart, and which my hand traces rapidly, as at thy dictation. sometimes, while i write or muse, i could fancy that i heard light wings hovering around me, and saw dim shapes of beauty floating round, and vanishing as they smiled upon me. no unquiet and fearful dream ever comes to me now in sleep, yet sleep and waking are alike but as one dream. in sleep i wander with thee, not through the paths of earth, but through impalpable air an air which seems a music upward and upward, as the soul mounts on the tones of a lyre! till i knew thee, i was as a slave to the earth. thou hast given to me the liberty of the universe! before, it was life; it seems to me now as if i had commenced eternity "formerly, when i was to appear upon the stage, my heart beat more loudly. i trembled to encounte

f your own fancy and the machinations of this relentless mountebank "enough" said glyndon, coldly "you cease to be an effective counsellor when you suffer your prejudices to be thus evident. i have already had ample proof" added the englishman, and his pale cheek grew more pale "of the power of this man, if man he be, which i sometimes doubt, and, come life, come death, i will not shrink from the paths that allure me. farewell, mervale; if we never meet again, if you hear, amidst our old and cheerful haunts, that clarence glyndon sleeps the last sleep by the shores of naples, or amidst yon distant hills, say to the friends of our youth 'he died worthily, as thousands of martyr-students have died before him, in the pursuit of knowledge" he wrung mervale's hand as he spoke, darted from his s

ity; some hostile as fiends to men, others gentle as messengers between earth and heaven "he who would establish intercourse with these varying beings resembles the traveller who would penetrate into unknown lands. he is exposed to strange dangers and unconjectured terrors. that intercourse once gained, i cannot secure thee from the chances to which thy journey is exposed. i cannot direct thee to paths free from the wanderings of the deadliest foes. thou must alone, and of thyself, face and hazard all. but if thou art so enamoured of life as to care only to live on, no matter for what ends, recruiting the nerves and veins with the alchemist's vivifying elixir, why seek these dangers from the intermediate tribes? because the very elixir that pours a more glorious life into the frame, so sha

s, and either cherishes the want of to-day, or prepares the revolution of to-morrow" stephen montague; ever, with its cabala and its number, lives on to change, in its bloodless movements, the face of the habitable world! and "oh, farewell to life" murmured the glorious dreamer "sweet, o life! hast thou been to me. how fathomless thy joys, how rapturously has my soul bounded forth upon the upward paths! to him who forever renews his youth in the clear fount of nature, how exquisite is the mere happiness to be! farewell, ye lamps of heaven, and ye million tribes, the populace of air. not a mote in the beam, not an herb on the mountain, not a pebble on the shore, not a seed far-blown into the wilderness, but contributed to the lore that sought in all the true principle of life, the beautiful

SIR WALLIS BUDGE EGYPTIAN MAGIC

re in the following of ra" from this we see that all the "gods" of egypt were merely personifications of the names of ra, and that each god was one of his members, and that a name of a god was the god himself. without the knowledge of the names of the gods and devils of the underworld the dead egyptian would have fared badly, for his personal liberty would have been p. 163 fettered, the roads and paths would have been blocked to him, the gates of the mansions of the underworld would have been irrevocably shut in his face, and the hostile powers which dogged his footsteps would have made an end of him; these facts are best illustrated by the following examples- when the deceased comes to the hall of judgment, at the very beginning of his speech he says "homage to thee, o great god, thou lor

SPENSER THE CULT OF THE ALL SEEING EYE 1960

aite, op. cit, p. 26. the four triangles represent other emanations. the caduceus line symbolizes the spinal chord of adam kadmon, the archetypal man, another form of the sephiroth (pick, op. cit, p. 70. the quartered sphere represents the four different worlds of the tree. the three rows up and down of the mural are the three pillars of the tree. the 22 iriangles in the mural are the 22 lines or paths by which the (en sephiroth are connected one to another (waite, op. cit, p. 381. the left, male side of the tree, indicated by the black half of the sphere, is darkness and death (ibid, p. 350. the right side of the tree is female: as symbolized by the moon figure, the while halfcrescent. the caduceus line .spinal chord is the sex force which extends down (he middle pillar of the sephiroth

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ical fact, the same thing he said about world and life views in the nineteenth century: he displayed an understanding for the ecclesiastical stream of christianity by treating it only as a total adherent could treat it. for this reason he can point to the moment when the church lost its connection to the mysteries. the decisive moment came in the fourth century at the end of the early church. two paths were thus possible. one path allows that, if the human soul develops inwardly the forces that lead it to true self-cognition, if indeed it goes far enough, it will come to cognition also of the christ and everything connected with him. this would have been a mystery knowledge enriched through the christ event. the other path is the one actually taken by augustine, through which he became the

ts. access to the substance of christianity, independent of any documents, is the decisive consequence of steiner s experience of christ at the turn of the century. with this event the path of following christ, the path based on the substance of christianity, begins to merge with the path of encountering christ, which is based on knowledge acquired without presuppositions. thus a union of the two paths is created, which can be called anthroposophy. for this reason, depending on the direction from which one approaches it, anthroposophy is either the working toward knowledge without any presuppositions, or it is comprehensive knowledge of christ. in christianity as mystical fact rudolf steiner bore witness to the latter approach for the first time. this book contains anthroposophical christo

d the gods: a study of ancient near eastern religion as the integration of society and nature (university of chicago, chicago, 1978, ch. 22. the wonderful epic recited on the occasion by the priests is translated in n.k. sandars, poems of heaven and hell from ancient mesopotamia (penguin, new york, 1989. the mystery significance of the events is further described by rudolf steiner, true and false paths in spiritual investigation (rudolf steiner press, london, 1985, pp. 33ff. there is an important study of the theme in french: j.e. m nard, le descensus ad inferos in the ex orbe religionum ii (supplements to numen series (leiden, 1970. he traces the pattern on into early christian sources. 6. lucian of samosata, menippus in hell, 6 9. menippus, known through lucian s satires, was a historica

SYMBOLISM OF THE BANNERS

e represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, lowers itself before the vast and mighty one. symbolism of the banner of the west on the banner of the west, the white triangle refers to the three paths connecting twklm with the other sephiroth; while the red cross is the hidden knowledge of the divine nature which is to be obtained through their aid. the cross and triangle together represent life and light. in addition to this explanation from the zelator grade, it represents eternally the possibility of rescuing the evil. but in it, the trapt cross is placed within the white triangle of t

TECHNICIANS GUIDE TO THE LEFT HAND PATH

feating resistance, and it is 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

efully defining the difference between evil- as action carried out against the norms of society/culture/law- and true evil as an independent principle that has no connection to the former. this was demonstrated by defining how good- in the sense of personal transformation through the right hand path of god and the universal nature of man- is a principle of spirtiual transformation through various paths of least resistance. further, i have hypothesized that this principle is inherent within the very fabric of both biologic mechanisms and non-biological components of the natural environment- it is inscripted. true will and individuality is a rather rare commodity, and becoming even more rare in the post-modern age of group-think where the i of the self has been replaced with us, we, our and

our own that independence is truly obtained. it is this playing field that the prince of darkness inscribes true evil. we can now speak about the anti-nature of the devil, for through our understanding of the nature of the principle of least resistance- the essential activity nature of god- we can begin to draw inferences regarding the anithesis of this principle; spiritual transformation through paths of resistance. the concept of adversary lies within the dichotomy of approach and its technique in manifesting spiritual transformation. here we can establish one of the most misunderstood concepts regarding the true nature of evil and of the left hand path in general. just as god is reflected within nature and the universe, god s adversary- the devil- is reflected within that which is not n

ition to, is adversarial towards, is dissented from the spiritual path of least resistance in the form of the antinomian nature. true good is expressed through spiritual transformation that occurs via the path of least resistance, it is this way that leads to eventual compliance, unity and oneness with god. true evil then, is expressed through spiritual transformation that occurs by following the paths of resistance, it is this way which leads towards the dissent, separation and individuality of the psyche from god. the environment of the devil, and of true evil cannot, and does not, exist within the realm of nature/matter as we perceive it. this is the realm of god, to place the devil within this environment makes the devil nothing more than a puppet of god- dancing an eternal dance not o

il the next prescription is necessary. a common desire within the religions of the right hand path is unity- unity of thought, seeking unity with nature, desiring unity with god, seeking unity with the universe, etc. the lhp has acquired unity, but it is a polaric unity that occurs through the separation and individuation of ideas. there is a common bond created by the very separate and disparate paths that are individually followed in the lhp. this aspect of antinomian thought is vital towards the creation of a willed future. unity is one, there is no future- only consistency. it is through separation by force- energy and velocity- that a movement of ideas is created. it is through resonance that this momentum is maintained through time. many hints of lhp thought are found strewn within t

tructs between cultures, socialization and heritage will generate upon what is in principle- the very same thing. the second type of resistance occurs when the idea is hidden. it has extended beyond the comprehension of the birthed self. without a willed effort to expand the individual consciousness, and following through with the work necessary to accomplish this, the idea is an occult idea. the paths that generate this type of resistance are typically antinomian. they are paths that dissent, i.e, separate from conventional norms, they are paths that are individualistic and idiosyncratic. this idea of antinomianism needs further development for this book to go on further. functional conscience& objective consciousness two ideas central to antinomianism is objective consciousness and funct

THE BLACK LODGE

understood (that is, except unto such as had the potential of becoming masters of the temple; for the truth may not pass the gate of the abyss. but the reflection of the truth hath been shown in the lower sephiroth. and its balance is in beauty (tiphereth, and therefore have they who sought only beauty come nearest to the truth. for the beauty receiveth directly three rays from the supernals (the paths of intelligence vau, gimel and that of which the mystery is mentioned in al i 57, and the others (geburah and gedulah, which with tiphereth form the adept triad) no more than one. so, therefore, they that have sought after majesty (gedulah) and power (geburah) and victory (netzach) and learning (hod) and happiness (yesod) and gold (malkuth) have been discomfited (because they did not seek ba

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

man is weaving, thread by thread, around himself, as a spider does his cobweb. karma creates nothing, nor does it design. it is man who plants and creates causes, and karmic law adjusts the effects, which adjustment is not an act but universal harmony. karma has never sought to destroy intellectual and individual liberty. on the contrary, he who unveils through study and meditation its intricate paths, and throws light on those dark ways is working for the good of his fellow men. m delving deeper blavatsky, h. p. collected writings. 16 vols. wheaton, ill: theosophical publishing house, 1950 85. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. experiential quests into past lives some speculate that the phenomenon of past lives can answer troubling qu

ng espiritas. m delving deeper fodor, nandor. an encyclopedia of psychic science. secaucus, n.j: citadel press, 1966. playfair, guy lyon. the unknown power. new york: pocket books, 1975. mystics mysticism is the attempt of humans to attain ultimate knowledge of the true reality of things and to achieve communion with a hierarchy of spiritual beings and with god, not through the ordinary religious paths, but by means of personal revelation and interaction with the divine. whereas the major religions teach submission of the individual will and adherence to various creeds and dogmas, the mystic desires to realize a union with the supreme being free of all ecclesiasticisms and physical limitations. while the faithful member of the orthodox religious bodies seeks to walk the doctrinal spiritual

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

h: visible ink press, 1998. self-styled vampire reveals british link. the guardian, february 1, 2002 [online] http//www. guardian.co.uk/international/story/0,3604,642870, 00. html. werewolf unlike the vampire, werewolves are not members of the undead who promise everlasting life in exchange for a little bite on the neck. when werewolves are in their human form, they can walk about tranquil forest paths or bustling city streets appearing as ordinary as anyone on his or her way to work or shopping. they needn t fear the scorching rays of the rising sun. they have no use for a coffin in which to sleep during the daylight hours. they have no dread of mirrors that may not show their reflection. crucifixes don t distress them in the least, and they themselves would probably use garlic for season

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

st lady was using the advice obtained from an astrologer to plan her husband fs dayto- day schedule, citizens of india seemed to accept calmly the fact that indira gandhi (1917.1984, prime minister from 1966 to 1977 and 1980 to 1984, used astrology to assist in decision-making until her death by assassination in 1984. many astrologers feel that the figure of a ship upon the ocean, with no visible paths to follow, no clearly defined turns or alternative routes, and with no landmarks on which to guide itself, is appropriate to describe the methods by which they may assist an individual in a situation that requires decision-making, for, in the majority of decision situations, there can be more than one alternative. the astrological diagram of the zodiac places each individual facing a moment

vels that took him as far east as china from his native venice, italy. several claims of sightings of the ark in the twentieth century make it a modern-day mystery as well. the rugged environment of the area that includes mt. ararat makes it difficult to sustain an expedition. six to eight weeks of favorable weather are the most searchers can hope for as they try to maneuver along the treacherous paths of the 16,000-foot high mountain, where glaciers and deep pockets of snow have little time to begin thawing before the return of cold weather. even if the ark can be located on mt. ararat, the elements work against being able to reach it and excavate around it. several years of drought might be needed to melt snow and lower water levels in areas where the ark is most often thought to rest. m

e] http//www.bluffton.edu/ sullivanm/chartreswest/ centralportal.html. westwood, jennifer, ed. mysterious places. new york: galahad books, 1987. cursuses and leys there exists substantial evidence that some ancient societies wanted their landscapes to reflect the interconnectedness of life.imitating patterns they noticed in constellations, in changing seasons, or in rituals they performed. ritual paths are found near some of great britain fs ancient megalithic sites and are called cursuses. unlike geoglyphs, which are marked clearly on the land, patterns formed by structures are detected by plotting them on the map of an area and looking for connections.literally, connecting the dots to determine whether or not a pattern emerges. ley lines is a term coined by alfred watkins (1855.1935, an

ried, and much information has been gained. still, old legends and theories about stonehenge seem to carry as much validity as information based on careful tests performed with the best in modern equipment. as hawley observed, each new discovery seems to broaden the sublime aura of stonehenge. located on salisbury plain in england, stonehenge is a site of concentric rings of stone, an avenue, and paths leading to nearby burial sites. the stone circles are situated on a henge, an area enclosed by a bank and ditch; the surrounding circular ditch is 340 feet in diameter and five feet deep. there are four stone alignments.two are circles and two others are horseshoe-shaped patterns. the outer circle is about 100 feet in diameter and originally consisted of 30 upright stones (17 still stand, we

THE KEY TO THE MYSTERIES

rty-first path is called the perpetual intelligence; and it governs the sun and the moon, and the other stars and figures, each in its respective orb. and it distributes what is needful to all created things, according to their disposition to the signs and figures" this text, one sees, is still perfectly obscure for whoever is not acquainted with the characteristic value of each of the thirty-two paths. the thirty-two paths are the ten numbers and the twenty-two hieroglyphic letters of the qabalah. the thirty-first refers to hb:shin, which represents the magic lamp, or the light between the horns of baphomet. it is the qabalistic sign of the od, or astral light, with its two poles, and its balanced centre. one knows that in the language of the alchemist the sun signifies gold, the moon sil

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

alth of information to build from. idries shah points out in the sufis that the spanish word for witch is bruja, and are considered the children of wisdom. the history of witchcraft and primal sorcery is bound within the yatuivdah and dregvants7 of iran and persia, within the early zoroastrian religion. the middle eastern cults and sects of magical practice produced what we commonly call magickal paths today. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a necromantic shade. by the wealth of symbolism there is indeed much to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting moment of truth not so lightly fallen before you. 4 angels are c

THE MAGICIAN S KABBALAH

one: the tree of sapphires chapter two: the sephiroth and the four worlds chapter three ain soph aur chapter four: kether chapter five: chockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen the rituals of the sapphire temple appendix one names of the sephiroth appendix two the lesser banishing ritual of the pentagram chapter notes bibliography index chapter one; the tree of sapphires voices of the word, leaves of the light the kabbalah (a hebrew word meaning "handed down, or "oral tradition) is t

i (1810-75, who became familiar with cabalistic martinism through hoene wronski (1778-1853, and had read both boehme and rosenroth amongst many others. he also became a student of tarot through the writings of court de gebelin (1725-84, who ascribed to the tarot an ancient egyptian origin. from de gebelin and rosenroth, levi synthesised a scheme of attribution of the tarot cards to the twenty-two paths of the tree of life, a significant development in that it provided a synthetic model of processes to be later modified and used by the golden dawn as mapping the initiation system of psychological, occult, and spiritual development. levi wrote "qabalah. might be called the mathematics of human thought. aleister crowley continued levi's work to some extent in his seminal work on the tarot "th

us traditions and groupings of belief, but most hold as their central model a diagram generally composed of ten circles joined by twenty-two lines, entitled the otz ch'im or "tree of life (see diagram 1. these circles represent the ten concepts called "sephiroth, a hebrew word meaning "numerical emanations, and are said to represent every aspect of existence. the lines connecting them are termed "paths" and are taken to represent the nature of the twenty-two letters of the hebrew alphabet, which (unlike english and similar languages) are also concepts and numbers equally (see tables one(a) and one(b. the sephiroth are also seen as paths, and hence the full tree has thirty-two paths. to this basic diagram have been attributed various other systems and attributions of elements from other sys

abet, which (unlike english and similar languages) are also concepts and numbers equally (see tables one(a) and one(b. the sephiroth are also seen as paths, and hence the full tree has thirty-two paths. to this basic diagram have been attributed various other systems and attributions of elements from other systems. therefore, the twenty-two tarot cards have been linked (in various formats) to the paths, and the planets, elements, stages of alchemy and other aspects of esoteric teachings have been linked to the sephiroth. the majority of these attributions are derivations and permutations of those developed by medieval hermeticists, who painstakingly produced pseudo-scientific tables of every angelic hierarchy, every grade of demon, and even the occult connections between rocks and stars. t

new insight. this process has recently been made more accessible to non-meditators by computer programs such as "brainstorm" or "turbothought, which allow the ranking, chaining and shuffling of ideas on a computer screen (f) an instrument for proceeding from the known to the unknown on similar principles to those of mathematics. the process of initiation takes us up through the sephiroth via the paths and hence from the apparent world around us into the occult (meaning 'hidden) world of god. that this progression can be mapped is one of the virtues of the tree. as the system is based in simple objects such as the hebrew letters, which can be arranged in "formulae" or words, which have meaning, we can build up a coherent model of the universe by simply applying our basic knowledge of the t

to recognise the mathematical limit known as "godels incompleteness theorem, which states that every equation must hold at least one reference that can only be proven outside of that equation in another equation; therefore, there cannot be a "complete" or self-contained equation. the outsider equation in the tree is the ain soph aur (the "limitless light" from which the tree proceeds) or, in the paths, the "fool" card, which is correctly unnumbered in most packs and therefore outside the scheme (g) a system of criteria by which the truth of correspondences may be tested with a view to criticising new discoveries in the light of their coherence with the whole body of truth. the testing aspect of the tree is revealed increasingly as the individual formulates their own cosmology and philosop

THE MARTINIST OPERATIVE GENERAL RITUAL

martinists of both sexes, provided they satisfy their conscience as to their ability to conform to it. the aim of this general ritual is to permit martinists of all initiatic degrees, dispersed throughout the world, to unite their efforts by working together, at certain monthly periods, on their common work; the universal reintegration. this ceremonial, of necessity, combines the two traditional paths of martinism: the operative way and the way of heart, so that all martinists may participate in its working regardless of their particular lineage. it may be recalled that while the direct disciples of louis-claude de saint-martin have practised exclusively the method of action through prayer from the nineteenth century, the emulators of martinez pascuallis had to follow obligatorily both me

THE MIDDLE PILLAR

f is a universal, pre-christian symbol. it is our belief that people have been crossing themselves, in one form or another, since the beginning of civilization. 3. the more common name for this sephrah is chesed, whch means "mercy" its other title, gedulah, means "glory" or "greatness" 4. the serpent is often a symbol of wisdom. on the qabalistic tree of life, the serpent of wisdom represents the paths that connect the various sephroth. in the story of the garden of eden, the serpent suggested that adam and eve eat fruit from the tree of knowledge. this means that they became sentient t m- ing beings who were set apart from "the unconsciousness of nature" 5. a tingling sensation can also sometimes be felt in the face. the qabalistic cross and the pentagram ritual 65 6. scientists are now b

for the word shines. the column here alludes to the middle pillar, and is a reference to the magician who stands in the pillar of balance. it also alludes to the unification of the macrocosm and the microcosm by a hexagonal column of light between a hexagram above and a hexagram below (in this version the total number of points on the four pentagrams and the two hexagrams is 32; the number of the paths of wisdom, the holy name ahyahweh (the combination of eheieh and yhvh, the macrocosm and the microcosm. one of the unpublished papers from the a0 (an offshoot of the golden dawn) suggested that line 11 could be either "and behind me s h e s the six-rayed star" or "and behind me shines the hexagram of light" this same paper states that a thirteenth line could be added if the magician so desir

of vibration 99 11. according to golden dawn tradition, the divine name for binah is yhvh elohim (transliterated as yhvh alhim. this name is also used for daath. the archangel tzaphkiel is also used for daath. 12 "beholder of god" or "the contemplation of god" 13. the color of daath is usually listed as either lavender or gray-white. the golden dawn ascribed certain colors to the sephroth and the paths in each of the four worlds of the qabalah. the usual colors assigned to the sephiroth are related to the world of briah, whle the paths that connect them are given colors that correspond to the world of atziluth. the color that regardie suggests using for daath here (lavender, relates it to the world of atziluth. this implies that daath as a bridge or energy conduit has more in common with t

hs in each of the four worlds of the qabalah. the usual colors assigned to the sephiroth are related to the world of briah, whle the paths that connect them are given colors that correspond to the world of atziluth. the color that regardie suggests using for daath here (lavender, relates it to the world of atziluth. this implies that daath as a bridge or energy conduit has more in common with the paths of the tree than with the sephiroth. 14 "god" 15 "righteous of god" 16. elohirn gibor "god of battles" or "almighty god" 17. the "severity of god" william gray erroneously stated that the root of this name was khab, whch meant "to suffer, to feel pain, or make war" however, prominent golden dawn scholar adam p. forrest has pieced together the true origin of this name. according to forrest, t

THE NECRONOMICON SIMON VERSION

thou must invoke, in addition to thy god and goddess, the three great elder ones, anu, enlil, enki, by their proper invocations. and the number of anu is sixty, the perfect number, for he is father of the heavens. and the number of enlil is fifty, and he is the father of the wind. and the number of enki is forty a most excellent number, and he is our father, of all who would tread these forgotten paths, and wander into lands unknown, among the wastes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense t

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

grow dim in their places, and the moon pales before me, as though a veil were blown across its flame. dog-faces demons approach the circumference of my sanctuary. strange lines appear carved on my door and walls, and the light from the windows grows increasing dim. a wind has risen. the dark waters stir. this is the book of the servant of the godse luminous one! our eyes are upon you. light our paths and light our visions. lead us through the dark. eliza fegley http//www.sacredspiral.com morning prayer to aphrodite hail mother! the sun has risen. another day has begun. i wash my face in these new born rays and take my first step in the ways of love. eliza fegley http//www.sacredspiral.com trinity by the divinity of three, so mote it be! eliza fegley http//www.sacredspiral.com land prayer

THE PATH OF KABBALAH

. there are different ways to ascend. one of them is called an awakening from below, where, through influence that comes from above, a person begins to want spiritual attainment and ascent by himself. he begins to read books, joins a group and so on. there is also another way: an awakening from above. that happens when the creator himself takes a person and lifts him. the difference between those paths is that the awakening from above is the slow and steady ascent of our entire world, regardless of our personal ambitions. however, those who appear to have a personal desire are brought to study kabbalah. if those people do not use what they are given, the upper forces begin to demand it of them. consequently, one must take one s spiritual work that one is given from above very seriously. th

tale, or as pictures from people s ordinary lives, both are of course completely incorrect. our torah is holy; it is not just another novel. is the book of yetzira that abraham wrote studied equally with the zohar? the book of yetzira that abraham wrote, was written in pr.cis, as though in brevity. the book writes simply: this world was created in apparent, semi apparent and concealed form, in 32 paths of wisdom. it takes years to understand even the first sentence properly. this book was written in brevity, as though according to a certain code. it is written for a person in the same spiritual degree, or close to it but lower, but it is not meant for us. the rest of the kabbalists, especially the more contemporary ones, address us directly. the farther the generation is from the time a ce

sconnected, be one and the same thing? the purpose of creation is to bring man to a state where he is in his corporeal envelope and in this body, and at the same time attains complete adhesion, sameness and likeness with the creator. or to be more precise, that all the worlds will combine inside us to a point where we and the creator will form one reality, merging and uniting with him; taking his paths and keeping his commandments. in order for one to attain that perfect and eternal state, meaning the purpose of creation, we are given the torah in this world. that is why the torah was only given to man after he came into this world, after he has sunk into the egoism, into his corporeal body. the torah was given to people, not to angels. because all the creatures consist of evident and tota

THE SHADOWED ONES

had foreknowledge of those whom they met. these lesser beings were only made such as the first angel born of flame was the child of chaos, a distant and wished forgotten offspring of barbelo. azazel understood the depths of what humanity called sorrow, and shining optimism through that storm. by shadow way and kindled fire of the blackened eye opened, azazel called shemyaza gathered the dreaming paths of serpents and beasts. he so understood the conflict in all living things, to conquer or be conquered, to thirst for life and continued existence. in the fall of the one later called lucifer he knew consciousness, and soon with that pain, a torment which seemed to run razor wire against his naked body, and cast down in a pit of filth. only when those nightmares were banished by the will of

d and strong among mankind. soon hungering for continued existence they taught them and the family of their wives the crafts which we were cultivating instinctually. no longer did many look at the beasts of nature as plagues and terrors, but they listened to their heartbeat and knew their feelings by the mirror of the eyes. 2 ii in transformation from those experienced -by dream and waking spirit-paths- in dreams tribes knew of my eye and the essence of light. the tribes who would not be embraced by us soon found that which we knew from the moment we awoke fear and hate. they sought to destroy us and our children, who grew angry and tasted their flesh and blood. in the rivers of spilt life did this bestial fire grow in our children, called the nefilim who cut down their enemies. as time wo

of azazel called shaitan- i am the enemy of ignorance, or servitude and blindness to the self. i seek to lead you away from spiritual gnosis which is not your own. empower yourself in the flames of self-awareness, of the passions of the soul! listen well to your consciousness and seek to expand it, never unify your divine being in a faith not heeded by the instincts of yourself. dissent from the paths all torn by the death of the soul, by a cross way can you fully recognize your potential as a god or goddess. by this path you must seek that wisdom not yet known, by journeying into the unknown and feared. i am that demon which is of hell, yet in the pleasures of hell the very hidden nature of mankind can you recognize an angel of light. every being which fell from the limitless nothingness

n in communication with my brothers and sisters, those watchers who reside in the earth, wandering in both darkness and light, embrace and kiss that very body of the sun in the earth, when i come forth as the morning star. by dreaming and waking are we forever in rapture. i am that black light which leads you to your own temple of flame and shadow, and that by becoming like me you shall adorn all paths with the crooked serpent guardian. 6 by this shall you dance the movement against the sun, by dreaming shall you embrace my bride and by waking adore the morning star who summons forth the sun. so it is done the widdershins dance of the circle -of the watchers and their times- let the initiate seek in the circle of azazel the angelick watchers, those who shower witch blood in the eyes of the

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

to her government. the inorganic, and what we choose to call the organic, are her two greatest manifestations. some consider these two as definitely separate; ethers that the organic is but a higher form of the inorganic; and others again that both are illusions, and that reality, as we suppose it materially to be, does not exist outside our own minds. we do not intend to enter here the illusive paths of idealism; but we might add, from a strictly logical point of view, that the latter system has much to support it. in all and every one of us lies a certain individual desire, which is strictly subjective, in the individual it is called character, in the nation government. the laws of a country are the compilation of a series of individual characterizations, a series of inner reflections o

ht to bed of a rose; and how she planted it in the garden of her heart, and how it grew and flourished in divers fashions. and how sometimes it appears as white, and at others as red, and yet still at others both red and white together, so that the most wise were sore perplexed to tell which was the colour proper to it. the mother out of the countless thousands who tread the slippery and perilous paths of the lower self tannhauser was one of the very few who emerged from its clammy darkness purified and sanctified, to soar resplendent into the sunny realms of the higher self; nor did he rest, but entranced in the immensity of hope, rushing on, whirling through the abyss of time and space, he ultimately lost self in the rapture of nirvana. again, in others so subtle is the psychology of sen

eity. h*2 *1. the mysteries of magic, p. 150 *2. ibid, p. 30. nothing is absolutely evil, nothing is accursed for ever, not even the archangel of evil, for a time will come when his name and angelic nature will be restored to him* la kabbale, frank, p. 217. thus we rise through the microprosopus of good and evil, to the great ethical macroprosopus which is equilibrated. many are the tracks and by-paths of life which lead over the mountains, the swamps, the forests of existence to that great road, the road of the soul. from the supernal flights of idealism, we now find crowley in the most infernal depths of realism striving through a sea of blood towards that flaming pentacle which flares on the dim horizon of hope. all is night, yet all is expectation; herculean is the task, yet the heart

. iii, p. 91. the agnostic principles of crowleyanity may briefly be summed up as follows: believe nothing until you find it out for yourself. say not gi have a soul, h before you feel that you have a soul. say not hthere is a god, h before you experience that there is a god. you can never understand until you have experienced. you can never experience until you have got beyond reason. those five paths lead us to one road, the road of gknowledge and doubt h; beyond which to the inept there is impenetrable night, and to the adept undying brilliancy. gknow or doubt! is the alternative of highwayman huxley; ebelieve f is not to be admitted; this is a fundamental; in this agnosticism can never change; this must ever command our moral, as our intellectual assent. h *the sword of song, vol. ii

rs from hallucination, because there is no organic disturbance: it is, or claims to be, a temporary enhancement, not a partial disintegration, of the mental faculties. lastly, it differs from poetical inspiration, because the imagination is passive. h .w.r. inge, christian mysticism, p. 14. mysticism* this is gthe peace which passeth all understanding, h a conscious communion with the absolute by paths which lie beyond the dialectical; when the consciousness is full of god and is carried outside itself by a sublime alienation which cannot be made intelligible in words; and even if we could do so, we should assimilate to our minds the very qualities which constitute our minds, concerning which it is equally a lie to exclaim. yea or nay! there is no equivalence of motion in samadhi, samadhi

THE TAROT OF C C ZAIN

his use of this divine energy to command the obedience of all sub-mundane atoms of life, and to hear the voice of heaven in the silence of the passions and the instincts of the flesh. the sacred serpent at his brow signifies enlightenment; and the two kneeling men, the one red and the other black, denote the intelligences of light and shadow, both of whom obey the force of the pentagram. the two paths--arcanum vi. in divination, arcanum vi may be briefly interpreted as temptation. arcanum vi is figured by a man standing motionless at the angle formed by the conjunction of two roads. his looks are fixed upon the ground; his arms are crossed upon his chest. two women, one at his right and the other at his left, each place a hand on his shoulder, showing him one of two roads. the woman at hi

THE WITCH CULT OF ZOS VEL THANATOS

iled in mentioning the ancient bon po practice of chud, presents the luciferian gnosis in its holy state, what is called complete union with the hga (holy guardian angel. the activity of severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended through desire and gnosis. lucifer is essentially the god of the air, or the astral plane. the luciferic powers are keys into the separation of the spiritual from the material, even though the luciferian may remain earth bound for some time. it is speculated that eventually something as this may grow boring and it would be time for the spirit to remain and move further into t

THE BOOK OF GATES

s great god, having been towed along, afterwards taketh up his position in the secret circle of amentet, and he performeth the affairs of the gods of the tuat who are therein by means of his voice, but he seeth them not. ankh-kheperu is the name of the gate of this circle. ament-sethau is the name of this circle. whosoever knoweth this representation of the hidden roads of re-statet, and the holy paths of the ammehet, and the secret doors which are in the land of seker, the god who is upon his sand, shall be in the condition of him that eateth the bread-cakes which are [made] for the mouth of the living gods in the temple of tem. whosoever knoweth this shall be in the condition of him that is maat on the ways, and he shall journey p. 14 over the roads of re-sethau, and he shall see the rep

THE HOLY BIBLE KING JAMES VERSION

om me? 6:14 to him that is afflicted pity [should be shewed] from his friend; but he forsaketh the fear of the almighty. 6:15 my brethren have dealt deceitfully as a brook [and] as the stream of brooks they pass away; 6:16 which are blackish by reason of the ice [and] wherein the snow is hid: 6:17 what time they wax warm, they vanish: when it is hot, they are consumed out of their place. 6:18 the paths of their way are turned aside; they go to nothing, and perish. 6:19 the troops of tema looked, the companies of sheba waited for them. 6:20 they were confounded because they had hoped; they came thither, and were ashamed. 6:21 for now ye are no thing; ye see [my] casting down, and are afraid. 6:22 did i say, bring unto me? or, give a reward for me of your substance? 6:23 or, deliver me from

he search of their fathers: 8:9 (for we [are but of] yesterday, and know nothing, because our days upon earth [are] a shadow) 8:10 shall not they teach thee [and] tell thee, and utter words out of their heart? 8:11 can the rush grow up without mire? can the flag grow without water? 8:12 whilst it [is] yet in his greenness [and] not cut down, it withereth before any [other] herb. 8:13 so [are] the paths of all that forget god; and the hypocrite s hope shall perish: 8:14 whose hope shall be cut off, and whose trust [shall be] a spider s web. 8:15 he shall lean upon his house, but it shall not stand: he shall hold it fast, but it shall not endure. 8:16 he [is] green before the sun, and his branch shooteth forth in his garden. 8:17 his roots are wrapped about the heap [and] seeth the place of

uities and sins? make me to know my transgression and my sin. 13:24 wherefore hidest thou thy face, and holdest me for thine enemy? 13:25 wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble? 13:26 for thou writest bitter things against me, and makest me to possess the iniquities of my youth. 13:27 thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet. 13:28 and he, as a rotten thing, consumeth, as a garment that is moth eaten. 14:1 man [that is] born of a woman [is] of few days, and full of trouble. 14:2 he cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not. 14:3 and dost thou open thine eyes upon such an one, and bringest me into judgment with thee?

[that] i have erred, mine error remaineth with myself. 19:5 if indeed ye will magnify [yourselves] against me, and plead against me my reproach: 19:6 know now that god hath overthrown me, and hath compassed me with his net. 19:7 behold, i cry out of wrong, but i am not heard: i cry aloud, but [there is] no judgment. 19:8 he hath fenced up my way that i cannot pass, and he hath set darkness in my paths. 19:9 he hath stripped me of my glory, and taken the crown [from] my head. 19:10 he hath destroyed me on every side, and i am gone: and mine hope hath he removed like a tree. 19:11 he hath also kindled his wrath against me, and he counteth me unto him as [one of] his enemies. 19:12 his troops come together, and raise up their way against me, and encamp round about my tabernacle. 19:13 he hat

cause [him] to go naked without clothing, and they take away the sheaf [from] the hungry; 24:11 [which] make oil within their walls [and] tread [their] winepresses, and suffer thirst. 24:12 men groan from out of the city, and the soul of the wounded crieth out: yet god layeth not folly [to them] 24:13 they are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof. 24:14 the murderer rising with the light killeth the poor and needy, and in the night is as a thief. 24:15 the eye also of the adulterer waiteth for the twilight, saying, no eye shall see me: and disguiseth [his] face. 24:16 in the dark they dig through houses [which] they had marked for themselves in the daytime: they know not the light. 24:17 for the morning [is] to them even as t

terror shall not make thee afraid, neither shall my hand be heavy upon thee. 33:8 surely thou hast spoken in mine hearing, and i have heard the voice of [thy] words [saying] 33:9 i am clean without transgression, i [am] innocent; neither [is there] iniquity in me. 33:10 behold, he findeth occasions against me, he counteth me for his enemy, 33:11 he putteth my feet in the stocks, he marketh all my paths. 33:12 behold [in] this thou art not just: i will answer thee, that god is greater than man. 33:13 why dost thou strive against him? for he giveth not account of any of his matters. 33:14 for god speaketh once, yea twice [yet man] perceiveth it not. 33:15 in a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; 33:16 then he openeth the ears of men

TYSON DONALD NEW MILLENNIUM MAGIC

ng that the primitive artists intuitively recognized the close connection between serpentine and spiral motion-that one was a natural consequence of the other. in nature both are exhibited in the movement of the serpent, which progresses by means of the wave and, to conserve its inner heat, turns itself in a spiral through the circle of its body. the galaxy is a model of spiral motion, as are the paths of certain subatomic particles. all movement around a point is made up of the inward spiral of concen- tration and the outward spiral of dispersion acting in some degree of balance. when the balance is perfect, a circular motion results; however, there is nothing perfect in matter. the paths of the planets around the sun, once thought of as cir- cular and then as elliptical, are really spira

y the trumps were not numbered at all. the true and absolute numbering of the tarot is one of the great unsolved ques- tions of western magic. like the search for the square of the circle or the philoso- pher's stone, it may have no concrete solution. the difficulty lies in rationally relating the trumps to the twenty-two letters of the hebrew alphabet and then to the symbols of astrology and the paths on the tree of the sephiroth. the hebrew alphabet is not subject to changes in ordering. neither is the zodiac. both are fixed by ancient tradition. the letters of the hebrew alphabet divide into twelve simple letters, seven double letters, and three mother letters (so-called for the way they are pronounced. these groups are assigned the signs of the zodiac, the seven planets, and the three

sitive thoughts and feelings. good actions. truth. strength. purpose. xx. judgement-emergence of the butterfly from the chrysalis. the last will be first and the first will be last. things seen for what they are. xxi. world-all the world's a stage. the universe as the theater of being. the backdrop for all actions of the divine spirit. the contrasting ground against which god observes itself. the paths numbered in the table at the start of this chapter refer to the con- necting channels that link the ten sephiroth on the tree of the kabbalah. since the 158 new millennium magic traditional golden dawn numbering of two of the paths on the tree seems illogi- cal, paths 25 and 26 have been interchanged in the diagram of the tree, along with their accompanying tarot trumps. it should be pointed

necting channels that link the ten sephiroth on the tree of the kabbalah. since the 158 new millennium magic traditional golden dawn numbering of two of the paths on the tree seems illogi- cal, paths 25 and 26 have been interchanged in the diagram of the tree, along with their accompanying tarot trumps. it should be pointed out that in the kabbalah the ten sephiroth are treated as the first ten "paths' so the actual connecting chan- nels between sephiroth begin with the number eleven: the rationale behind the numbering of the paths on the kabbalistic tree, which dates at least back to kircher's oedipus aegyptiacus (rome, 1652, is transparently simple, but does not appear to have been explained in other occult works. beginning with the highest sephirah, kether, rays are extended outward li

o left. thus, the first path (1 1) connects kether with chokmah diagonally downward on the right side of the tree, the second path (12) connects kether with binah diagonally downward on the left side, and the third path (13) connects kether with tiphareth straight down the middle pillar. the energy of emanation then moves to the second sephirah, chokmah. since kether has already formed one of the paths linked to chokmah, the first path extended from chokmah (14) is the highest remaining path, the one that joins chokrnah to binah. the next path (15) is the one with the next highest angle, the diagonal path from chokmah to tiphareth. the last path from chokmah (16) is the one that runs vertically down from chokmah to chesed. when the power of emanation shifts to binah, two of its four paths

om chokmah to chesed. when the power of emanation shifts to binah, two of its four paths have already been formed by kether and chokmah. consequently, the next path (17) is that of the remaining pair with the highest angle, the diagonal path from binah to tiphareth. following it is the path (18) leading vertically downward from binah to geburah. moving to chesed, we find that only one of its four paths has already been formed-that leading from chokmah. the first ray emanated from chesed is thus the horizontal path (19) between chesed and geburah, which has the highest angle of the three remaining paths of chesed. the next (20) is the diagonal path from chesed to tiphareth. the last (21) is the path leading directly downward from chesed to netzach. when the power of emanation shifts to gebu

TYSON DONALD SOUL FLIGHT

tral doorways were the tarot cards. they were widely employed throughout the golden dawn teachings, and in the grade rituals of the order. the picture cards of the tarot were used in conjunction with the tree of life to represent the pathways from eleven to thirty-two that connected the ten spherical emanations known as the sephiroth. the sephiroth themselves were numbered, rather confusingly, as paths one through ten. a member of the golden dawn could not truly understand the tree without exploring the linking pathways in the astral body, and the tarot trumps were the most useful tools for defining the astral landscapes of the paths and the nature of their guardians. investigating each pathway on the tree astrally is known as pathworking. the connecting paths were assigned in the system o

each pathway on the tree astrally is known as pathworking. the connecting paths were assigned in the system of the golden dawn to the hebrew letters, which could also be used as astral gateways, either in conjunction with the tarot trumps or alone. the final hebrew letter tau identified the lowest of the pathways on the tree "the idea was to re-read the rituals, and then endeavour to re-tread the paths astrally. one example given, was that the seer should formulate in imagination a vast pylon, and within its gates he should visualize the hebrew letter tau, the thirty-second path. then, imagining himself passing through this letter tau, and entering the pylon, he should chapter seven: the golden dawn 11 3 proceed to make the appropriate pentagrams and hexagrams, and vibrating the divine nam

in chapter 13. aleister crowley was an enthusiastic advocate of both pathworking and rising on the planes, and emphasized the importance of these techniques in his 1929 work magick in theory and practice "the aspirant should remember that he is a microcosm. he should make it his daily practice to travel on the astral plane, taking in turn each of the most synthetic sections, the sephiroth and the paths. these being thoroughly understood, and an angel in each pledged to guard or to guide him at need, he should start on a new series of expeditions to explore the subordinate sections of each. he may then practice rising on the planes from these spheres, one after the other in rotation."147 145. regardie, 463. 146. ibid, 464. 147. crowley, magick in theory and practice, 203. 11 4 soul flight i

the point is that the universe behaves as though they do."200t hose familiar with the astral world and its inhabitants will have little difficulty accepting that the secret chiefs do exist, or at least that they existed for mathers and that they transmitted their teachings through him. once you are thoroughly familiar with the golden dawn correspondences for the trumps and their assignment to the paths on the tree, you may be inclined to make changes in these arrangements that appear necessary, even as i have done in my own work. you will find my reordering of the tarot trumps described at the end of my book portable magic. i do not propose to give it here since it is apt to cause confusion for those new to the study of the tarot. it does not matter which tarot deck you choose to scry or t

ng malkuth with the next higher sephirah: yesod (the foundation, the sphere of the moon. it makes sense to me that all access to the higher spheres would be through the sphere of the moon, which, as the lowest of the astrological spheres that encircles the earth, functions as the gateway to the heavens. however, in the golden dawn tree, it is possible to bypass the sphere of the moon by following paths that extend upward on either side. the most significant aspect of the kircher model of the tree is that the connecting paths, or channels, between the ten spheres of the sephiroth number twenty-two. this allows them to be associated with the twenty-two hebrew letters. indeed, it almost demands that such a link be made, and the hebrew letters appear on the paths in kircher's illustration of t

-two. this allows them to be associated with the twenty-two hebrew letters. indeed, it almost demands that such a link be made, and the hebrew letters appear on the paths in kircher's illustration of the tree. since mathers and westcott had developed an occult correspondence between the twenty-two trumps of the tarot and the hebrew letters, it was natural that they should assign the trumps to the paths on the tree that were occupied by their hebrew letters. this was something new in western occultism, and it is perhaps the most significant innovation made by the golden dawn. the connecting paths on the tree became identified with their tarot trumps, and their meanings colored by the meanings of the tarot cards. during pathworking, the traveler astrally moves from sephirah to sephirah along

TYSON DONALD THE POWER OF THE WORD

it used to be believed that snakes entwined in this intimate manner were mating (actually, they were fighting. the staff of hermes is a two-dimensional physical representation of a transcendent intellectual action that flows forth unceasingly from the mind of the creator. it would be closer to the fundamental reality if the model were made in three dimensions. then it would consist of two helical paths twining up an invisible central axis, and in fact would look very much like the molecular models of dna. it is no coincidence that the building blocks, or "bases" of dna-adenine, cytosine, guanine, and thymine-are four in number. this correspondence is inevitable because the basic patterns of being replicate themselves endlessly on all levels of manifestation, both mental and physical. the h

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

nd us to awaken is one of the best ways to move toward an alert state. just as we use an alarm lock to end physical sleep, we can use a regular clock to move us toward consciousness. pick a time that you will think about a certain topic, such as" tomorrow at three o'clock i will inventory my life to see how well i am using indulgence as a watchword in my life" learning how to program your thought paths in advance is excellent magical training. it makes you the master of your subjective universe as well as making you constantly aware of your efforts in the objective universe. this exercise will change you from an animal reactive state into a godlike controlling state as well as reminding you of yo ur inner-directed priorities so you can change your actions in order to be more in line with w

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

poison which is in all the members of him that is under the knife. verily the might of the word of power of horus is against thee. vomit thou, o enemy, get thee back, o poison. 9. the chapter of casting a spell on the cat. recite [the following formula "hail, ra, come to thy daughter! a scorpion hath stung her on a lonely road. her cry hath penetrated the heights of heaven, and is heard along the paths. the poison hath entered into her body, and circulateth through her flesh. she hath set her mouth against it;[fn#200] verily the poison is in her members [fn#200] i.e, she hath directed her words against it "come then with thy strength, with thy fierce attack, and with thy red powers, and force it to be hidden before thee. behold, the poison hath entered into all the members of this cat whic

is mother likewise. as for the poison, the strength thereof has been made powerless. verily i am a favoured one, and i will join myself to his hour[fn#258] to hurl back the report of evil to him that sent it forth. the heart of ra-heru-khuti rejoiceth. thy son horus is counted up for life [which is] on this child to make him to smite, and to retreat) from those who are above, and to turn back the paths of the sebiu fiends from him, so that he may take possession of the throne of the two lands. ra is in heaven to make answer on 251 behalf of him and his father. the words of power of his mother have lifted up his face, and they protect him and enable him to go round about wheresoever he pleaseth, and to set the terror of him in celestial beings. i have made haste [fn#256] the boat in which r

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

vikalpasamadhi? necesit is desarrollar a anubaya (percepci n de vuestro dios interno en la meditaci n) quer is la ciencia de jinas. recordad que ten is una madre adorable "pedid y se os dar "golpead y se os abrir. 21 arcanum 3 remember that the sepher yetzirah marvelously describes all the splendors of the world and the extraordinary play3 of the sephiroth in god and in man through the thirty two paths of wisdom. the entire science of the sephiroth is hidden within the sexual mysteries. the soul has three aspects: 1. nephesh, the animal soul. 2. ruach, the thinking soul. 3. meshamah, the spiritual soul. the sephiroth are the substratum of these three aspects of the souls. the sephiroth are atomic. the zohar insists on these three principle elements which compose the world. these elements a

thin the ninth stratum. the nine initiations of minor mysteries gradually corresponds with each one of these nine stratums. each initiation of minor mysteries gives access to each one of these terrestrial stratums. therefore, only the ones who have attained the nine initiations of minor mysteries can reach the heart of the earth. each terrestrial stratum is guarded by terrifying guardians. secret paths lead the disciple towards the heart of the earth. the double vital current of the genie of the earth is represented in the sign of the infinite. the double vital current sustains and nourishes the entire planet earth, thus, we (all the living beings) are organized upon this divine archetype. a divine atom exists in the center of the sign of the infinite. the nine spheres of atomic vibration

is definitively born in the abyss as a submerged sub-lunar type of demon. there are many students of the luminous path that have gone astray by this dark path. it is good to remember that the great masters of the sanctuary of vulcan fell under this subtle temptation and were converted into terrible, perverse demons. the narrow door there are many students of occultism who are convinced that many paths exist in order to reach god. there are some who affirm that three paths exist; there are others who state that seven paths exist, and still others who believe that twelve paths exist. we state that the three, the seven and the twelve are reduced to one, which is sex. we have carefully studied the four gospels and have not found within any of the four gospels such an affirmation that states t

WESTERN MANDALAS OF TRANSFORMATION SR AL

the hebrew letters themselves, which are rooted in the tree tradition and are specific in intention. these should be done on flashing color tablets.that is, in colors which are complementary. if the ground is red, the image is green, etc. for more information on the hebrew letter relationship to the intelligences, see case's excellent the book of tokens or other books linking the letters with the paths on the tree. tattwa images are frequently used for pathworking purposes, but it must be understood that their influence is more arbitrary. they are excellent for meditation mandalas because of their vibrant colors, and are useful when added to a talisman. they are also used for balancing energy, through color and sound healing (as will be explained in chapter fourteen, and are very accessibl

istory. these techniques for forming a telesmatic image of an angelic figure can be successfully used with any angel or archangel. although there are other color scales. in the golden dawn tradition there are four, which correspond to the four worlds.we are using what is known as the king scale, which case advises for the tarot keys, zodiacal signs and corresponding hebrew letters (i. e, the tree paths. the sephiroth or planetary color scales are from what is known as the queen scale. what is most important is consistency and knowing the correct complementary color scales to make flashing color tablets (see the table in figure 2-f. a practice flashing tablet historical writers in the beginning of the christian era recorded the belief that the stones of the breastplate of the high priest we

set of relationships. i have to say to the sincere qabalistic student that many mysteries are revealed by meditating on these eleven gates, especially if one knows something about the tarot. it is beyond the scope of this book to explore his very complicated glyph here, but one interesting phenomenon to be observed is that the very name of daath is contained in daleth, as is yod in yesod when the paths are linked to the sephiroth in this way. remember that these eleven pairs can be reversed, i. e, every set of pairs can be read backwards, which gives us 22 sets of pairs, or the sephiroth (including daath) doubled (for example, al and la belong to kether) apparently in the jewish kabbalistic tradition that knorr rosenroth studied with great fervor there was a secret connected with these gat

which influenced case considerably in his work with sound and color. even though certain tattwa-like designs may symbolize a specific planetary energy, they do not draw upon other kinds of symbolism such as number and astrological symbols, as we saw in earlier chapters where we created talismans based primarily on the sephiroth. these tattwas correspond to the zodiacal and planetary energy of the paths of the tree and use the traditional five tattwa elements in different combinations. goethe felt that colors were the sufferings of light, and corine heline in her healing and regeneration through color (1987) explains: sacrifice is the keynote of all progression in every round of life from the atom to god. the white light, containing all colors within itself, lowers its vibration rate (sacri

key of recapitulation of a new consciousness dawning in our age. we find it in the tattwa of capricorn (ruled by saturn, libra (where saturn is exalted, and especially in aquarius, whose keynote is universality. figures a and b incorporate these colors along with the particular vibration of the zodiacal signs and planetary colors and tones. with the exception of daath, these relate to the letter-paths on the tree, not the planetary sephiroth. pluto, however, has been assigned to shin (judgement) by some, if the student wants to experiment with this. i suggest working with the tones in one of two ways. either use a pitch-pipe to intone the correct note and then silently hum it to yourself for a full minute while simultaneously meditating on the corresponding tattwa-talisman, or you could p

WICCA WITCHCRAFT TODAY

of all places) a y.m.c.a, building, followed by a small wireless talk, information began to trickle in, and now i have seen magic worked in the coast fashion. of course i quite realise they don't tell me all their secrets; from what i have seen they do use two of the processes that witches use to gain power, but these two processes seem to be world-wide. a european witch is taught 'there are many paths or ways all leading to the centre, and uses many (or all) of them combined in one operation to gain all the power she can. but, nowadays at least, she is at best an amateur, only practising occasionally, while the african is a professional. perhaps he finds he can do all he wants by his methods, and so does not need the extra aids the european witch uses. and it is quite possible that they k

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

says, my religion is the only one, my religion is the best. but when his heart is illumined by true knowledge, he knows that above all these wars of sects and sectarians presides the one indivisible, eternal, all-knowing bliss. as a mother, in nursing her sick children, gives rice and curry to one, and sago arrowroot to another, and bread and butter to a third, so the lord has laid out different paths for different men suitable to their natures. dispute not. as you rest firmly on your own faith and opinion, allow others also the equal liberty to stand by their own faiths and opinions. by mere disputation you will never succeed in convincing another of his error. when the grace of god descends on him, each one will understand his own mistakes. so long as the bee is outside the petals of th

art mindful of him? and the son of man, that thou visitest him? for thou has made him a little lower than the angels, and has crowned him with glory and honour. thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: all sheep and oxen, yea, and the beasts of the fields; the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. o lord our lord, how excellent is thy name in all the earth! selections from: the authorized version (king james) of the holy bible. from the new testament (from the sermon on the mount) and seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him: and he opened his mouth and taught them, saying, blessed are the poor in spirit: f

ted with them. we will wait a little while, and see what effect your preaching has upon them. if we find it does them good and makes them honest and less disposed to cheat us, we will then consider again becoming christians. red jacket seneca free wisdom we have men among us, like the whites, who pretend to know the right path, but will not consent to show it without pay! i have no faith in their paths, but believe that every man must make his own path! black hawk sauk quarreling about god we do not want churches because they will teach us to quarrel about god, as the catholics and protestants do. we do not want to learn that. we may quarrel with men sometimes about things on this earth. but we never quarrel about god. we do not want to learn that. chief joseph nez perce 262 god made me th

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

of lentils once in 30 days keeps off the quinsy. at 30 years of age jesus began his ministry; joseph was 30 years old when he stood before pharaoh; david was 30 years old when he began to reign; 30 pieces of silver was the price judas received and jair had 30 sons. 31. the number of el, god=al. 1+30. joshua did not complete the conquest of canaan until he had slain 31 kings. 32. the number of the paths of wisdom, of the sepher yetzirah, being 10 sephiroth and 22 letters of the hebrew alphabet. 33. the years of the life of jesus. king david reigned in jerusalem 33 years. the number of vertebrae in the human spinal column. 35. the number of agla, agla, a composite kabalistic wonder-working name. see page 27. 36. abaji said there are never less than 36 holy men of any regeneration upon whom t

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

he intelligible conceptions before referred to. each of these operations is distinct from the others, and, moreover, conducted in separate matrices, or vehicula. the anatomy of the soul was, however, carried much farther than this, and, although in its ultimate radix recognised as identical with the divinity, yet in manifested being it was conceived to be highly complex. the oracles speak of the "paths of the soul" the tracings of inflexible fire by which its essential parts are associated in integrity; while its various "summits "fountains" and "vehicula" are all traceable by analogy with universal principles. this latter fact is, 5 of 13 indeed, not the least remarkable feature of the chald an system. like several of the ancient cosmogonies, the principal characteristic of which seems to

theurgists who, we are told "fall not so as to be ranked with the herd that are in subjection to fate" the divine light cannot radiate in an imperfect microcosm, even as the clouds obscure the sun; for of such as make ascent to the most divine of speculations in a confused and disordered manner, with unhallowed lips, or unwashed feet, the progressions are imperfect, the impulses are vain and the paths are dark. although destiny, our destiny, may be "written in the stars" yet it was the mission of the divine soul to raise the human soul above the circle of necessity, and the oracles give victory to that masterly will, which "hews the wall with might of magic, breaks the palisade in pieces, hews to atoms seven pickets speaks the master words of knowledge" the means taken to that consummatio

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

n past is experienced as future that is present, present as past that is future, and future as present that is past. like the wisdom that nietzsche s imaginary prophet zarathustra imparted to the 69 dwarf in the section entitled on the vision and the riddle (vom gesicht und r thsel, the vision of the loneliest, a seeing of the abyss, an abysmal seeing, the moment is a gateway (torweg) wherein two paths meet without contradiction, one stretching back eternally to the past and the other stretching ahead eternally to the future.86 from this one may deduce that the truth of time, disclosed always in the time of truth, is not made up of straight lines but rather of what is curved; indeed, in the same section of nietzsche s composition we learn that time itself is a circle and that just as, from

ch is intimated in the word bere shit (ibid, 1:1, and the targum yerushalmi translates it as be-hokhmata[ by means of wisdom, and the rabbis, blessed be their memory, said,174 even [the word] bere shit is [to be considered] a saying [in the tally of the ten sayings by means of which the world was created. hence, eden is the inner wisdom [ha-hokhmah ha-penimit] in which are engraved the thirty-two paths of wisdom, and it is like a spring and like the root for all of them and for the garden. and the garden is like a tree that has many branches, from its head to its foundation, and it is nourished constantly from the root, which is the spring that comes forth from ein sof, and it spreads forth from the source without separation and without cessation, without day or hour, even a second, and th

of a man (ibid, 10:5. rather, when it arose in thought to bring the will that does not cease [harason she-eino poseq] into actuality [le-ma aseh, the torah was created, which preceded [the world] by two thousand years, which are the two days. these years and days that cannot be probed already were prior to the apportioning of the splendor of wisdom to create therefrom the torah that comprises its paths. and in its power are found the moments [ittim] and times [zemannim] that are for the need of this world. it says in bere shit rabbah, r. judah bar simon said: it does not say let it be evening, but rather and it was evening. from here [we can deduce that] there was an antecedent order of time [seder zemannim. the order of time refers to the years that cannot be probed, as it says, your year

ing, good and evil, as it is written, the tree of knowledge of good and evil (ibid, 2:17. 256 the alternation between good and evil attributed to the divine presence portends the incisive quality of time, the fullness of the moment realized in the cut that binds, the fork in the road that splits into a path to the right and a path to the left. the sojourner on the way knows, however, that the two paths are not to be construed dichotomously, as they spring forth from one and the same font. i suggest that this insight underlies the statement from the zoharic homily with which we began: even though he sees that it is the time that the other hand has been given power to rule in the world and it has been given to him to unite with it and to draw it close to the holy. the remark is offered as th

chapter four you hid for those who fear you, that you did for those who take refuge in you in the full view of men (ps 31:20. this teaches that no creature could contemplate [lehistakkel] the first light, as it is written, and god saw all that he made, and behold it was very good (gen 1:31, it was shining and resplendent. he took [a portion] from his good light and comprised within it thirty-two paths of wisdom, and he gave them to this world [olam ha-zeh. thus it is written, for i have given you good instruction, do not forsake my torah (prov 4:2, that is to say, the treasure of the oral torah. and the holy one, blessed be he, said: if they guard this attribute in this world, for this attribute is considered to be in the category of this world [nehshevet bi-khelal ha-olam ha-zeh, and it

transformed in the bahiric text, or, to state it more prudently, the theosophic intent is rendered more explicit in the bahir: the world-to-come is an epithet for the supernal light, which is the concealment of the glory, the fragment of light withdrawn and stored away for the righteous. from the residue of light emanates the lower light, the shekhinah, the attribute that comprises the thirty-two paths of wisdom. to move still closer to our goal of ascertaining how the world-to-come relates to the issue of temporality we would do well to consider yet another bahiric passage: r. berechiah sat and expounded: how is it that every day we speak of the world-tocome [olam ha-ba, but we do not know that of which we speak? the world-to-come is translated [in aramaic] as the world-that-is-coming [al

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

, 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 magick and sorcery. the sorcerous path is one of obstacles and tests, strengthening the self and exploring the very essence of what we are. this sigil also represents the fall and obtaining the knowledge of the serpent. this is workable through developing ones own specific system of sorcery the alphabet of desire. ceremo

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

rum can be projected into and studied by direct observation. a pyramid is formulated from each square from the planetary order, with no two pyramids being identical to each other in color. a typical truncated pyramid, with numbered sides, is shown in figure 52. the sides of each pyramid are colored as follows: 1. this is made up from the color of the planetary section you are working on, from the paths of the king scale, and has the sigil of the planet in the complementary color on it. 2. this is the color of the planet by way of column. 3. this is the color of the planet by way of rank. 4. this is the color of the element the planet is in. the truncated pyramid square, given in figure 53, shows the full pyrami d associations for baligon, the king of the planetary hour of venus. figures 54

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

th the advance of the candidate through the various stages. after the first grade comes the 1=10, where we find the first form of the sephiroth in the tree of life; this is the representation of the flaming sword descending, but it is not until the 2=9 comes that we begin to find the actual symbol of self sacrifice. the 2=9 altar diagram, then, represents, the serpent of wisdom twined through the paths. in the 4=7 grade however, you are shown the same serpent; its representation being that of the serpent nechushtan. this was the serpent of brass that moses made in the wilderness, and which was turned around the central pillar of mildness, having three cross bars upon it, representing a species of triple cross. dealing now with the altar diagram of the 3=8 grade, it will be seen that adam i

ter of the diadems of fire, crown him with light, that emerging from the darkness of the tomb he may enter upon the dawn of endless day. amen" a pause; all rise and ch.ad. points to the tat pillar from which 3rd ad. takz bowl of water to place in postulant's hand. ch.m "thus far, 0 postulant, hast thou climbed the mountain of abiegnus, even the sacred mountain of initiation. thy feet have trodden paths, steep indeed and narrow, yet dearly marked by those who have gone before thee. at every step friendly hands have been stretched out ready to aid thee; friendly voices have spoken encouragement in thine ear. now must thou step forward alone into the darkness of the grave, remembering that it hath been said/i have trodden the winepress alone' to each one who seeketh the light cometh the perio

bout them, even though that hope was limited to a short span of time. the portal of the rosy cross issued by the authority of the concealed superiors of the second order to members of the recognised temples privately printed 1910 the high office of opening the holy portal the temple is arranged for the opening and for the first point, as follows: the portals of the 23rd, 26th, 24th, 24th and 21st paths are placed in the east. the 13th, 14th and 15th tarot keys are shown at convenient stations therein. the diagram of the paths and grades is laid upon the altar, which is in or near the middle part of the temple. the pillars are to the west of the altar at a mean distance between the altar itself and the table. the latter is placed as far west as the exigencies of the ceremony will permit. th

ules in all: may they bear witness to this my pledge. deal with me in the righteousness of my intention, 0 just and righteous god. with all the powers of my being, i consecrate and dedicate myself to thy service in the grade of the purified man. send down on me, i pray thee, the light of the spiritual consciousness, that i may be truly enlightened in thee. a pause. celebrant rise, searcher of the paths in the portal of the rosy cross. the hegemon assists the philosophus and then retires to his seat. celebrant there is a door which opens outward from each sephira, and on that door is written a hebrew character. there is a door which opens inward to- each sephira, and that door is not inscribed in our system. they who traverse the paths have the right of entrance thereby, if the paths which

which he places on his pedestal and resumes his seat. the celebrant descends from his throne and goes to the altar, where he stands at the eastern side, facing the philosophus on the west. celebrant through whatever grades of our order the postulant may pass in this life, they are all differently the stages of his ascent to the height, or otherwise of his return to the centre. the diagram of the paths and the sephiroth, which lies before you on the altar, depicts these stages; but it is also a delineation of the path of descent into manifestation, when the soul had come forth from god. we are concerned with it, however, in the former aspect, and you will see that the sephirotic scheme has three chief divisions, corresponding to the orders in our fraternity. with the first of them you are

emotions and mind. assiah and yetzirah are dedicated in the, which symbolises the conquest of the edomite kings. thereafter it is the kingdom of israel, the reign of the spirit and of holy souls in briah. beyond these things there is the world of atziluth. the kerux leads the philosophus to the east. celebrant the portals which are before you represent all possible modes of egress to the several paths which connect the grades and sephiroth in the order of the with the sephiroth and the grades which are beyond. in the north is the gate of mem, leading from hod to geburah, and to this path is attributed the 12th key of the tarot, that hanged man which suggests in strange symbolism the presence of some great mystery. it is one of the vertical paths, and it is closed for ever to the practicus

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