Michael Wynn's Occult Reference Library
PILLAR,PILLARS

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changed at each equinox so that a member who has resigned, demitted, or been expelled from the order may be in ignorance of the existing password. i now place you between the two pillars of hermes and solomon in the symbolic gateway of hidden wisdom (hiereus leads the neophyte forward and then takes back the sword and banner as the hegemon hands them to him) hiereus (stands northeast of the black pillar "let the final consecration take place (moves back to his position (stolistes and dadouchos, purify and consecrate all members with fire and water) stolistes "i purify thee with water" dadouchos "i consecrate thee with fire" 35 hierophant "honored hegemon, i command you to remove the rope, the last remaining symbol of the path of darkness" hegemon "by command of the very honored hierophant

the dead as the pillars of shu or the pillars of the gods of the dawning light. they are also referred to as the northern and southern gates of the hall of the neophyte or the hall of truth. like yin and yang, these pillars represent two great opposing and contending forces in the manifested universe. the pillars are traditionally black and white with various egyptian drawings on them. the black pillar is known as boaz and is feminine in nature. the white pillar is yachin and is masculine in nature. in ancient egyptian text, these pillars are portrayed as sacred columns through which is created a gateway that the candidate walks through only after he has completed his negative confession. incidently, the negative confession is the oldest prayer known to man. the black cubical bases on the

nfession is the oldest prayer known to man. the black cubical bases on the pillars represent darkness and matter, or manifestation. it is in matter and manifestation that the ruach elohim began to formulate the ineffable name. it is this name that, according to the ancient rabbis "rushes through the universe" a lotus flower is painted on the base of both pillars. it is a white flower on the black pillar and a black on the white. as a matter of fact, all of the paintings are in the opposite color, so the white painted symbols would be on the black, black symbols would be on the white. the following is a section from the z-1 document which can be found in the golden dawn by israel regardie, lewellyn publications "the base of the two pillars are respectively in netzach and in hod, the white p

matter of fact, all of the paintings are in the opposite color, so the white painted symbols would be on the black, black symbols would be on the white. the following is a section from the z-1 document which can be found in the golden dawn by israel regardie, lewellyn publications "the base of the two pillars are respectively in netzach and in hod, the white pillar being in netzach and the black pillar in hod. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the earth element in malkuth. the columns are respectively in black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counter-charged color any appropriate egyptian designs and emblematic of the soul "the scarle

them should be represented in counter-charged color any appropriate egyptian designs and emblematic of the soul "the scarlet tetrahedronal capitals represent the fire of test and trial, and between the pillars is the doorway of the region immeasurable. the twin lights which burn upon their summits are 'the declarers of the eternal truth' the base of the tetrahedra, being triangular, on the white pillar points east, while that on the black pillar points west, thus they complete the hexagram of tiphareth though seperate as it is fitting in the hall of dual manifestation of truth" there are two banners that hang in the hall of the neophyte; these banners are absolutely vital. they are the banners of duality, of light and dark; they work from the positions of the east and west as the pillars

0 0 INITIATION CEREMONY

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

1 10 INITIATION CEREMONY

onoured hiereus, see that none below the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of zelator. hiereus (gives sign) very honoured hierophant, no one below the grade of zelator is now present. hiero (gives sign) purify and consecrate the temple with water and with fire. kerux: advances between the pillars. stol: moves to north side of black pillar. dad: moves to south side of white pillar. kerux: stol: dad: move together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towards east, saying: i purify with water. kerux: salutes zelator sign. kerux: the temple is clean

m and holds the salt in front of him. hiero: take salt with your left hand and cast it to the north; say let the powers of earth witness my pledge (done) kerux: replaces salt, and returns to his place. hiero: let the neophyte rise and let him be purified with water and consecrated with fire, in confirmation of his pledge, and in the name of the lord of the universe. dad: moves forward round south pillar, stands before neophyte and makes three forward swings of censer, saying: dad: in the name of the lord of the universe i consecrate thee with fire. dad: returns by way he came. stol: moves round north pillar, stands before neophyte, makes cross on forehead, sprinkles thrice, saying: stol: in the name of the lord of the universe. i purify thee with water. stol: returns to place as he came. h

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

gressus, eresburgum castrum cepit, et idolum saxonum quod vocabatur irminsul destruit (pertz 1, 348. ann. eatisbon: carolus in saxonia conquesivit eresburc et irminsul (pertz 1, 92. ann. lauriss: karlus in saxonia castrum aeresburg expugnat, fanum et lucum eovum. famosum irminsul subvertit (pertz 1, 117. 1 now stadtbergen, conf. the extract from dietmar; but strong reasons incline us to pusli the pillar (seule) some 15 miles deeper into the osning forest; clostermeier eggesterstein, pp. 26-7: eresburg, horohus in pago hessi saxonico saracho 735. 350. conf. massmann's eggesterst. p. 34. gods. 117 ann. lauriss: et hide pen-exit partibus saxoniae prima vice, aeresburgum castrum cepit, ad ermensul usque pervenit, et ipsum fanum destruxit, et aurum et argentum quod ibi repperit abstulit. et fui

ecclesiam s. petri, ubi prius ah antiqids irminsul colehatur, bello defatigatum depulit. taking all these passages together, irminsul passes through the very same gradations of meaning we unfolded in ch. iv, and signifies now fanum, now lucus, now idolum itself. it can scarcely be doubted, that vast w^oodlands extended over that region: what if osning^ the name of the mountain-forest in which the pillar stood, betokened a liolyloood? the gold and silver hoard, which charles was supposed to have seized there, may well be legendary embellishment^ ptuodolf of fuld goes more into detail about the irminsul; after his general statement on the heathen saxons, that' frondosis arboribus fontibusque venerationem exhibebant (p. 101, he goes on: truncum quoque liyni non parvae magnitudinis in altum er

elled on the osning of aachen (ad similitudinem foresti aquisgranum pertinentis. that osning is met with in several places, speaks for a more general meaning [than that of a mere proper name; like as, ans, and fairguni, it is the sacred mountain and forest. ledebur takes the teutoburgiensis saltus to be osning. oa'?iabrtick, ylsvicl^ruggi (bridge of the ases) seems nearly related. 3 is this ermen-pillar hoard an allusion to the legend of ermenrich's hoard i (saxo gram. 106. keinh. fuchs clii) 118 gods (see suppl. here was a great wooden pillar erected, and worshipped under the open sky, its name signifies universal all-sustaining pillar. this interpretation appears faultless, when we take with it other words in which the meaning is intensified by composition with irmin. in the hildebrands

ontinued to be felt down to a late period (p.ll6),with mercury or hermes, to whom greek antiquity raised similar posts and pillars, which were themselves called hermae, a name which suggests our teutonic one. the saxons may have known more about this; the eranks, in upper germany, from the 8th to the 13th century, connected with irmansul, irminsul the general notion of a heathen image set up on a pillar. probably euodolf associated with his truncus ligni the 1 the slav, ramo, bohem. ramenso, is with transposition the lat. armus, ohg. aram, and means both arm and shoulder; in the sloven, compound ramen-velik, valde magnus, it intensifies exactly like irman; doe^ this pouit to an affinity between irman and arm% arminius too is worth considering; conf. schaftarik 1, 427. images. ll'j thoiigli

ramenso, is with transposition the lat. armus, ohg. aram, and means both arm and shoulder; in the sloven, compound ramen-velik, valde magnus, it intensifies exactly like irman; doe^ this pouit to an affinity between irman and arm% arminius too is worth considering; conf. schaftarik 1, 427. images. ll'j thoiiglit of a choice and hallowed tree-stem (with, or without, a god's image, rather than of a pillar hewn into shape by the hand of man; this fits in too with the worshipping sub divo, with the word lucus used by some of the chroniclers, and with the simplicity of the earliest forest-worship. as the image melts into the notion of tree, so does the tree pass into that of image; and our wesiphalian irmen-pillar most. naturally suggests the idea of that thor's-oak in hesse; the evangelists co

3 8 INITIATION CEREMONY

is the name of fire. the 31st path of the sepher yetzirah which answereth unto the letter shin, is called the perpetual intelligence, and it is so called because it regulateth the motions of the sun and moon in their proper order, each in an orbit convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising from the tombs. but its meaning is far more occult and

4 7 INITIATION CEREMONY

cross aside) the 29th path of the sepher yetzirah which answereth to the letter qoph, is called the corporeal intelligence, and it is so called because it formeth every body which is formed beneath the whole order of worlds, and the increment of them. it is there, the reflection of the sphere of the watery sign pisces, and the path connecting the material universe as depicted in malkuth, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of chesed flow down. hiero: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th key of the tarot, which symbolically 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

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 of chesed or mercy, and hence it is said in the new testament, that it is a ty

rein they operate. heg: leads practicus to tablet of the pillars in south. heg: this tablet represents the formation of the hexagram of tiphareth from the pillars on each side. in chesed is the water and in geburah is the fire, and in tiphareth is the uniting and reconciliation of both triangles in the hexagram, as aleph forms the reconciliation between mem and shin so thus stands the reconciling pillar between the pillars of fire and of cloud; the yakin and boat of solomon's temple. heg: leads practicus to tablet in north. heg: the mode of using the talismanic forms drawn from the geomantic figures, is to take those formed by the figures under the planet required and place them at the opposite ends of a wheel of 8 radii as shown. a versicle suitable to the matter is then written within th

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

pect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals. shakti shakti, or matahdevi, is the female energy or power of shiva. her name is also used for the wife of any hindu god. she is the mother goddess and, like shiva, crea

ADDTLS

f the m of life, and the lord of the d of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle. it is demonstrated in the tarot manuscripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis) then the pillars of severity and of mercy are quadrupled, i.e. there are five pillars instead of three pillars. the same scheme is therefore, applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in these four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. 30 t

of dominion, having the correlation thereof in the universe, in the planets, in our b, in the fixed stars, and even in man, in animals, vegetables, and minerals. therefore do the 4 perpendicular or vertical lines of the 4 crosses represent 4 great currents of force passing between north above and south below, intersecting the tiphareth points and thus affirmng the existence of the hidden central pillar of the tree of life, forming the axis of the sphere of the celestial heavens. therefore are these lines which are vertical called linea dei patris filiique, as manifesting that central column wherein are kether and tiphareth, macroprosopus and microprosopus. the calvary cross of 10 squares which are in each of the 4 lesser angles of each tablet are attributed unto the action of the m throug

ALEISTER CROWLEY ACROSS THE GULF

ead soul of isis; my heart was as a page 21 gulf.txt flame of elemental lust and beauty; i could not- i could not. then the heavens lowered and black clouds gathered upon the firmament of nu. dark flames of lightning rent the clouds, giving no light. the thunder roared; the people were afraid. in his dark shrine the osiris gloomed, displeasure on his forehead, insulted majesty in his eyes. then a pillar of dust whirled down from the vault of heaven, even unto me as i stood alone, half-defiant, in the midst of the temple while the priests and the people cowered and wailed afar off. it rent the massy roof as it had been a thatch of straw, whirling the blocks of granite far away into the nile. it descended, roaring and twisting, like a wounded serpent demon-king in his death-agony; it struck

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

tter kind is the great word stibettchephmefshiss, which is a line drawn on the tree of life (coptic attributions) in a certain manner<descent of a certain influence. see the evocation of taphtatharath, equinox i, iii. the attributions are given in 777. this word expresses the current kether- beth- binah- cheth- geburach- mem- hod- shin- malkuth, the descent from 1 to 10 via the pillar of severity> with all such words it is of the utmost importance that they should never be spoken until the supreme moment, and even then they should burst from the magician almost despite himself- so great should be his reluctance<power of these words to awaken the suppressed subconscious libido> to utter them. in fact, they should be the utterance o

s: 28 :dalet-lamed-yod: aquarius air: 29 :dalet-gemel-yod-memfinal: pisces water: 30: sol: 31 :aleph-shin: fire: 32: saturn: 32 "bis :aleph-resh-tzaddifinal: earth: 31 "bis :aleph-taw: spirit: 306& 307 table i: ix: xi: xii: the sword: elements: and:(with their plane: the tree of life: the serpent: tary rulers :do not confuse with :rulers of zodiac: 0: 1: the flaming: root of air :1st plane middle pillar: 2: sword follows" fire :2nd" right: 3: the downward" water :2nd" left: 4: course of the" water :3rd" right: 5: sephiroth, and" fire :3rd" left: 6: is compared" air :4th" middle: 7: to the light" fire :5th" right: 8: ning flash" water :5th" left: 9: its hilt is" air :6th" middle: 10: in kether and" earth :7th: its point in: malkuth :11 :the serpent of: hot and moist air :path joins 1-2: 12

irection of boleskine, which is situated on the southeastern shore of loch ness in scotland, two miles east of foyers, is a shrine or high altar. its dimensions should be 7 feet in length, 3 feet in breadth, 44 inches in height. it should be covered with a crimson altar-cloth, on which may be embroidered fleur-de-lys in gold, or a sunblaze, or other suitable emblem. on each side of it should be a pillar or obelisk, with countercharges in black and white. below it should be the dias of three steps, in black and white squares. above it is the super-altar, at whose top is the stele of revealing in reproduction, with four candles on each side of it. below the stele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each si

ALEISTER CROWLEY SEPHER SEPHIROTH

chokmah hyx lesser (ar)+wz 24 the number of enochian 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

very d)m what, which, why, 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 )

ot 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 spelling of mem, 90) mm union; an assembling d(w to make perfect; general, universal, collective llk throne (ex. 17:16, i.e. there gbecause a hand is on th

e qlb to receive lbq 133 (the hebrew palatal letters; see i.z.q. 694 et seq& cf. 84) qkyg vine npg the salt sea xlmh my plague pgn 134 burning qld 135 a destitute female hyn( the congregation (see 161) lhq roast, parch; burn; to be lightly esteemed, dishonoured hlq 136 the avenging angel l)wgh k)lm fines, penalties nwmm a voice lwq 137 a wheel; one of the auphanim npw) the belly, gullet )kmw+s) a pillar, monument (gn. 28:22) hbcm a receiving, tradition; the qabalah hlbq 138 the son of god myhl) nb to smoothe, divide qlx to leaven, ferment cmx to pollute pnx he shall smite cxm forehead xcm 140 melakim, kings: the angelic choir of tiphareth myklm rottenness qm above l(m flower; hawk cn extremity sp face ynp threshold, entrance ps thorn nc 141 robust; oaken cym) gathered, collected ps) precep

-tree and fruit hn)t you (fem. pl) hnt) face, person pwcrp 457 olives mytz furnace nwt) 458 a covenant; an engagement; a betrothed ntx 460 holiness unto hwhy (ex. 39:30) hwhyl #dq the lord is a man of war hmxlm #y) hwhy 461 bases, pedestals, sockets twnd) firm, strong, rigid, hard; rough; protruding nty) 462 the supernal earth [is binah] hnwyl( cr) a path btyn the abyss of height mwr qmw( 463 the pillar of mildness: the paths gimel, samekh and tau (cf. 26& 48) t s g crystal; glass tykwkz a rod of almond dq#h h+m the special intelligence (i.z.q. 264, et seq) hnwbt caps, crowns, diadems nygt prayer hnxt 464 constant, perpetual ydymt 465 a kiss; a little (or, sweet) mouth hqy#n 466 the goddess nuit (cf. 75) tywn the world of yetzirah (formation; referred to the ruach) hrycyh mlw( skull tlglg

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

es; the restrictions on the act itself, marriage, opinion, the conspiracy of silence, criminal laws, financial fetters, selections limited by questions of race, nationality, caste, religion, social and political cliqueishness, even family exclusiveness. out of the millions of humanity the average person is lucky if he can take his pick of a couple of score of partners. i will here add one further pillar to my temple. it happens only too often that two people, absolutely fitted in every way to love each other, are totally debarred from expressing themselves by sheer ignorance of the technique of the act. what nature declares as the climax of the mass, the manifestation of god in the flesh, when the flesh is begotten, is so gross, clumsy and brutal that it disappoints and disgusts. they are

ALEISTER CROWLEY THE OTO GNOSTIC MASS

rection of boleskine, which is situated on the south-eastern shore of loch ness in scotland, two miles east of foyers, is a shrine or high altar. its dimensions should be 7 feet in length, 3 feet in breadth, 44 inches in height. it should be covered with a crimson altar-cloth, on which may be embroidered fleur-de-lys in gold, or a sunblaze, or other suitable emblem. on each side of it should be a pillar or obelisk, with countercharges in black and white. below it should be the dais of three steps, in black and white squares. above it is the super-altar, at whose top is the st^ele of revealing in reproduction, with four candles on each side of it. below the st^ele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each

ALEISTER CROWLEY THE QABALAH

per, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth consti

whirling disc or thunderbolt. also there is gwj, a circle or orbit; dwz, to seethe or boil; and some other words, which we will neglect in this example, though we should not dare to do so if we were really trying to find out a thing we none of us knew. to help our deduction about redemption, too, we find hdj, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. 30 published as seph

kuth, 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 to have some supreme name for 489, their sum, the middle pillar perfect? yet the sepher sephiroth is silent (we find only 489= lwmg \lcm, the avenger. ed) again, 111 is aleph, the unity, but also lpa, thick darkness, and sa, sudden death. this can only be interpreted as meaning the annihil

ways: viz (1) with averted face (2) with prostration (3) with identification. 418. pertains principally to part ii, q.v. 419. tyf, the letter teth. 434. tld, the letter daleth. 440. ylt, the great dragon.54 441. tma, truth. note 441= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tud, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.55 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as t

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

ALEISTER CROWLEY THE SWORD OF SONG

eep of festival. peace! peace! silence of peace! 450 o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, 455 but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries 460 pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides 465 of sense roll shoreward. arid plains of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours of youth i yet perceive the essential truth, 470 pentecost 37 fact replacing folklore, the christian sniggers. let him beware. for

i have no nerves. 49. ram, ram. etc.9 thou, as i, art god (for this is the esoteric meaning of the common hindu saluation. a long road and a heavy price! to know is always a difficult work. hullo! bravo! thy name (i have seen) is written in the stars. come with me, pupil! i will give thee medicine for the mind* the phallus of shiva the destroyer. it is really identical with the qabalistic middle pillar of the tree of life. an imaginary lady to whom sairey gamp in dickens martin chuzzlewit used to appeal. vide the daily papers of june-july 1901. cf. macbeth: canst thou not minister to a mind diseased? 58. bs.10 enough. 60. ik vaste,.11 why? 60. kya haega..12 what will it be? 61. strange and painful attitude.13 siddhasana. 62. he was very rude.14 the following is a sample: o devatas! behold

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dowing, he is also in kether (kether is in malkuth and malkuth in kether "as above, so beneath, and the end of the "path of the wise" is identity with him "so that while he is the holy guardian angel, he is also hua14 and the tao.15 "for since intra nobis regnum dei16 all things are in ourself, and all spiritual experience is a more of less complete revelation of him "yet it is only in the middle pillar17 that his manifestation is in any way perfect "the augoedes invocation is the whole thing. only it is so difficult; one goes along through all the fifty gates of binah18 at once, more or less illuminated, more or less deluded. but the first and the last is this augoeides invocation" the book this book is divided into four parts: 160 10 "a similar fire flashingly extending through the rushi

lf, thou shalt unite all these symbols into the form of a lion" 11 weh note: in the sense used here, it might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n.r.i. 17 or "mildness" the pillar on the right being that of "mercy" and that on the left "justice" these refer to the qabalistic tree of life. 18 binah: the third sephira, the understanding. she is the supernal mother, as distinguished from malkuth, the inferior mother (nun) is attributed to the understanding; its value is 50 "vide "the book of concealed mystery" sect. 40. i. the foundations of the temple. ii. the scaffold

and uttermost joy! i am alone, and stand on the storm cloud of life, and laugh at the shrieking of the winds; for the wings of my 211 laughter sweep away the web of outer darkness, and reveal the stars of unutterable and uttermost joy! i am alone, and stand on the flames of the mountains of pleasure, and laugh at the fire of rapture; for the breath of my laughter bloweth the bright flames into a pillar of unutterable and uttermost joy. i am alone, and stand amongst the ghosts of the dead, and laugh at the shivering of the shades, for the heart of my laughter pulseth as a mighty fountain of blood clothing the shadows of night with the spirit of unutterable and uttermost joy! i am alone, yea alone, one against all; yet in my sword have i all things; for in it lives the strength of my might

not, becoming in her 217 fall but a clout in the eyes of all men, a foul rag wherewith to sop up the lusts of flesh. so, verily, if she who being a courtesan, becometh as an untouched virgin, she shall be considered as a thing of naught, being both sterile and loveless; for what profit shall she be to this world who is the mother of unfruitfulness? but she who is both crimson and white, a twisted pillar of snow and fire, soothing where she burneth, and comforting where she chilleth, she shall be held as queen amongst women; for in her all things are found, and as an inexhaustible well of water around whose mouth grows the wild apricot, in which the bees set their sweet hives, she shall be both food and drink to the hearts of men: a well of life unto this world, yea! a goodly tavern wherein

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e. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her trance leapt loving to the dance, greeting as fire greets firs her whirling worshippers. and all her joy was theirs, and all their madness hers! yea! thou and i that s

pper, lower, and middle. now, these three are represented thus: the supernal, or highest, by the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthy correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are futher divided into three pillars- the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgment, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixth, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, adm qdmvn, adam qadmon, the protogonos. in looking at the sephiroth constit

to seethe or boil; and some other words, 85 which we will neglect in this example, thought we should not dart to do so if we were really trying to find out a thing we none of us knew. to help our deduction about redemption, too, we find hb:heh hb:dalet hb:heh weh note: sic, should be: hb:heh hb:dalet hb:chet, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a circle from which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one shows that the name, if it has any power at all, and that w

laming 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 sephiroth of the middle pillar. but ought we not to have some supreme name for 489, their sum, the middle pillar perfect? yet the sepher sephiroth is silent (we find only 489= mshlm gmvl, the avenger. ed) again, 111 is aleph, the unity, but also apl, thick darkness, and asn, sudden death. this can only be interpr

: viz (1) with averted face (2) with prostration (3) with identification. 418. pertains principally to part, q.v. 419. tith, the letter teth. 434. dlth, the letter daleth. 440. thli, the great dragon. 441. amth, truth. note 441= 21 x 21. 21 is ahih, the god of kether, whose will is truth. 450. thn, the great dragon. 463. nth hshqd, moses' wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. dvth, weh note: sic, should be doth in the substitutions used in text knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth head of the stooping dragon, raised up when the tree of life was shattered, and macroposopus set cherubim against microposopus. see 4= 7 ritual "supra" also, and very specially, liber 418. it is the demo

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his breast. he fell back, saying: each of these my scars was thus made, for i am the warden of the aethyr. and he would have said more; but i cut him short, saying: expound the word of the abyss. and he said: discipline is sorrowful and ploughing is laborious and age is weariness. thou shalt be vexed by dispersion. but now, if the sun arise, fold thou thine arms; then shall god smite thee into a pillar of salt. look not so deeply into words and letters; for this mystery hath been hidden by the alchemists. compose the sevenfold into a fourfold regimen; and when thou hast understood thou mayest make symbols; but by playing child's games with symbols thou shalt never understand. thou hast the signs; thou hast the words; but there are many things that are not in my power, who am but the warde

he fire of god. alas! my lord, thou art joined with him that knoweth not these things. when shall the day come that men shall flock to this my gate, and fall into my furious throat, a whirlpool of fire? this is hell unquenchable, and all they shall be utterly consumed therein. therefore is that asbestos unconsumable made pure. each of my teeth is a letter of the reverberating name. my tongue is a pillar of fire, and from the glands of my mouth arise four pillars of water. taotzem is the name by which i am blasphemed. my name thou shalt not know, lest thou pronounce it and pass by. and now the angel comes forward again and closes his mouth. all this time heavy blows have been raining upon me from invisible angels, so that i am weighed down as with a burden greater than the world. i am altog

ALEISTER CROWLEY EQUINOX EQ I 1 2

ave enabled me to do it quite nicely. one should really have had an attendant sylph; and one's guru, a man of incredible age and ferocity, should have frequently appeared at the dramatic moment. a gigantic magician on a coal-black steed would have added to the effect: strange voices, uttering formidable things, should have issued from unfathomable caverns. a mountain shaped like a svastika with a pillar of flame would have been rather taking; herds of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from th

s and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i p

tion [we cannot understand this passage. it presumably refers to the "preliminary invocation" in the "goetia" of king solomon, published s.p.r.t. boleskine foyers, n.b. 1904. ed] and not troubling even to formulate carefully the elemental hosts, or to marshal them about the circle) i yet, by the favour of iao, obtained a really good effect, losing all sense of personality and being exalted in the pillar. peace and ecstasy enfolded me. it is well. 8.50 but as i was ill last night, and as the morning has broken chill and damp, i will go to the caf du d me 54 and break my fast humbly with coffee and sandwich. may it strengthen me in my search for the quintessece, the stone of the wise, the summum bonum, true wisdom and perfect happiness! 9.0. i hope (by the way) that i have made it quite clea

ALEISTER CROWLEY EQUINOX EQ I 2 2

re for it's shape of a black ring with single horizontal bar than for its alchemical significance. this barred ring is centered within but not touching the inner angles of the white pentagram. in the lower space defined by the barred ring is a solid black upright sans-serif letter "t. in the upper space of the barred ring is a white inverted sans-serif letter "t" defined by a thin black line. the pillar of cloud obsessed by the chimera of his mind, lost in the labyrinth of his imagination, man wanders on through the shadowy dreamland he himself has begotten, slothfully accepting or eagerly rejecting, but ever seeking some unobtainable freedom, some power which will release him from those shackles he has in his studied folly and capricious ignorance welded to his thoughts. nothing contents

the sentinel is the watcher without. and therefore is his charge the proper disposition of the furniture of the temple. his peculiar insignia of office are the red lamp and the wand.13 "watcher of the gods" is his name, and he is anubis the herald before them "the stolistes- the station of the stolistes is in the midst of the northern part of the hall; without, and to the north-west of the black pillar. he has the care of robes and insignia of the temple. his peculiar ensign is the cup "the goddess at the scale of the balance at the black pillar" is the name of the stolistes; and she is auramooth, or the light shining through the waters upon the earth. illustration "diagram 10. the cup of the stolistes" this is a abstract of three black lineal figures superimposed on a slightly modified t

d. tipheret is free-floating within the center of the ring. an equilateral triangle made of black bands touches yesod and the ring with its apex and includes malkut in the center of its base. the whole is suggestive of a horned cup superimposed on the tree of life "the dadouchos- the station of the dadouchos is towards the midst of the southern part of the hall, and to the south-west of the white pillar. he has the charge of the lights, the fire, and the incense of the temple. his ensign is the svastika.14 "goddess of the scale of the balance at the white pillar" is the name of the dadouchos, and she is thoum-aesh-neith, or perfection through fire manifesting upon the earth. the grade of neophyte "the opening" the officers and members being assembled the kerux proceeds to the right of the

eth anubis, the watcher of the gods; next themis, the goddess of the hall of truth; then horus; then the remaining members in order of precedence; and lastly, the goddesses of the scales of the balance, as though a vast wheel were revolving, as it is said "one wheel upon the earth beside the kerub" and also note the rashish ha-gilgalim.16 of this wheel the ascending side commenceth from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the "reverse circumambulation" 251 this is contrary. and the nave or axis of the wheel will be about the invisible station of harpocrates; as though that god stood there with the sign of silence, and affirmed the concealment of that central atom of the wheel which alone revolveth not. the object of the mystic circuma

e of the hierophant "but horus passes only once, for he is the son of osiris, and inheriteth the light, as it were by birthright from him; wherefore he goeth at once unto the station of the hiereus to fix the light there. the hegemon, the goddess of truth, passeth twice because her rule is of the balance of the two scales, and she retireth to her station there to complete the reflux of the middle pillar. but anubis of the east and the others circumambulate 16 the beginning of whirling motions, primum moble. thrice as affirming the completion of the reflexion of the perfecting of the white triangle on the altar."17 the circumambulation being completed, the members and remaining officers remain standing whilst the hierophant repeats the adoration "holy art thou, lord of the universe! holy ar

ALEISTER CROWLEY EQUINOX EQ I 3 2

ou on my right hand" 191 but i have covered my face. i have hidden myself. i have knelt before thee in the glory of thy face! arise, lord god, arise and shine! i am to-day and i am yesterday! i am the brother of the golden dawn! in the chariot of life is my seat, and my horses course upon the firmament of nu! come unto me, o my father, for i know thy name! amoun [vibrate by formulae of the middle pillar and of the mystic circumambulation] 16 during the great invocation of amon and toum maal t.t.e.g. and q.f.d.r. respectively charge the talisman with enterer sign. in part i, t.t.e.g. will imagine herself throughout as clothed with a violet light and between two mighty pillars, of smoke and flame. a white light must pervade the violet from above. her station is in the place of jupiter. i inv

and i in him! i am he that ruleth in amenta! in sleei (sigma lambda eta iota) is my rule, and in death is my dominion! mine are the eagles that watch in the eye of horus! mine is the bark of darkness, and my power is in the setting sun! i am the lord of amenta! toum maal is my name! hail unto thee! hail unto thee! o mine eagle of the glowing west! toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] o crowned with darkness! mother-bird of the holy ones! o golden-headed soul of sleep! o firm, enduring shoulders! o body of blue and golden feathers! o darkening feet, as of the skies of night! o mighty power of claws and beak, invincible, divine! o great and glistening wings! 194 ride hither on the storm! 18 in part ii. q.f.d.r. will imagine herself as a

kening feet, as of the skies of night! o mighty power of claws and beak, invincible, divine! o great and glistening wings! 194 ride hither on the storm! 18 in part ii. q.f.d.r. will imagine herself as a blue eagle between two mighty pillars. white light pervades the blue from above. her station is in the west. 19 see "777. egyptian name of scorpio. toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] across the gloomy waters from the land of the setting sun thou art come, thou art come, for the words of my mouth are mighty words. come, for the guests are ready, and the feast is spread before thee! come, for the destined spouse awaits thy kiss! with roses and with wine, with light and life and love! the soul of tzedeq waits! come then, o come to me! fo

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 the natural man [first let the symb

in thy heart "first purification and consecration of the candidate by fire and water "water" purify me with hyssop, and i shall be clean: wash me, and i shall be whiter than snow "fire" o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwelling-place! i stand before the beautiful gate: before the mighty portal of the universe: at my right hand a pillar of fire; and at my left a pillar of cloud. 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 d

ALEISTER CROWLEY EQUINOX EQ I 3 3

being two years older than his father jehoram! the r. p. a. annual, 1910. 6"d" net. from the cover of this review we learn that it contains "a striking poem" by eden phillpotts, whose name evidently tokens his true occupation: it is called "from the shades" and might well remain there. phillpotts informs us that it was "inspired) by the spectacle of paul's statue which now stands on the triumphal pillar of marcus aurelius at rome" we have read of many crimes attributed to this unfortunate saint by modern freethinkers, but none equal to this. poor faustina! we can imagine any self-respecting girl taking to drink and the street to save herself from such an ethical prig of a husband as the phillpottian marcus. listen. the emperor is ousted by the saint, the statue of the latter being reared u

prig of a husband as the phillpottian marcus. listen. the emperor is ousted by the saint, the statue of the latter being reared upon the pedestal of the former; this evidently annoyed the stoic, for we find his hero worming about in his shroud_ where paul evidently could not get at him_ and saying "sucks to you" or to quote "a man named paul now darkles where aforetimes they set me. keep thou my pillar, paul; i grudge it not, plebeian-hearted spirit" just as if paul could help it! outside sudden jars on the ears like "my eyes" and "a euthanasia" and platitudes like "now pontifex is caesar, but no more is caesar pontifex; and esoteric jabs presumably at poor faustina, such as "that biting thing is only precious in the tart" we find some masterly twaddle, regular phillpotts "two thousand ye

e unfathomable depths of thy wisdom. 4. for what am i that i durst look upon thy countenance, purblind one of small understanding that i am, blindly groping through the night of mine ignorance like unto a little maggot hid in the dark depths of a corrupted corpse? 5. therefore, o my god, fashion me into a five-pointed star of ruby burning beneath the foundations of thy unity, that i may mount the pillar of thy glory, and be lost in adoration of the triple unity of thy godhead, i beseech thee, o thou who art to me as the finger of light thrust through the black clouds of chaos; i beseech thee, o my god, hearken thou unto my cry! 6. then, o my god, am i not risen as the sun that eateth up ocean as a golden lion that feedeth on a blue-grey wolf? so shall i become one with thy beauty, worn upo

alt thou me unto the throne of the mother, unto the garden of supernal dew, unto the unutterable sea! amen, and amen of amen, and amen of amen of amen, and amen of amen of amen of amen. 9 the chapter known as aries the twelvefold affirmation of god and the unity thereof i adore thee by the twelve affirmations and by the unity thereof. 1. o thou show-clad volcan of scarlet fire, thou flame-crested pillar of fury! yea, as i approach thee, thou departest from me like unto a wisp of smoke blown forth from the window of my house. 2. o thou summer-land of eternal joy, thou rapturous garden of flowers! yea, as i gather thee, my harvest is but as a drop of due shimmering in the golden cup of the crocus. 3. o thou throbbing music of life and death, thou rhythmic harmony of the world! yea, as i list

y! i adore thee, evoe! i adore thee, iao! o thou great boulder of rapture, that leapest adown the mountains of joy! i adore thee, evoe! i adore thee, iao! o thou breather-out of the winds, that art snared in the drag-net of reason! i adore thee, evoe! i adore thee, iao! o thou purple breast of the storm, that art scarred by the teeth of the lightning! i adore thee, evoe! i adore thee, iao! o thou pillar of phosphor foam, that leviathan spouteth from's nostrils! i adore thee, evoe! i adore thee, iao! o thou song of the harp of life, that chantest forth the perfection of death! i adore thee, evoe! i adore thee, iao! 61 o thou veil d beam of the stars, that art tangled in the tresses of night! i adore thee, evoe! i adore thee, iao! o thou flashing shield of the sun, as a discus hurled by the

ALEISTER CROWLEY EQUINOX EQ I 3

erever 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 travels at all; for he has learnt what is meant by the mystery "a straight line is the circumference of a circle whose radius in infinity; a line of infinite length in the mind of the neophyte, but which in tru

he thing that they behold! so mote it be" k. now move to the north, face east, and say "i have set my feet in the north, and have said 'i will shroud myself in mystery and in concealment" then repeat the oration "the voice of my higher soul &c, and command the mystic circumambulation. l. move round as usual to the south, and halt, formulating thyself as shrouded in darkness: on the right hand the pillar of fire, on the left the pillar of cloud: both reaching from darkness to the glory of the heavens. m. now move from between these pillars which thou hast formulated to the west, and say "invisible i cannot pass by the gate of the invisible save by virtue of the name of 'darkness" then formulate forcibly about thee the shroud of darkness, and say "darkness is my name, and concealment: i am t

ALEISTER CROWLEY EQUINOX EQ I 4 2

crores of lakhs of asankhayas of mahakalpas did he work with his divine power- and yet that little crack was in nowise filled, but rather widened! the god returned "o great white spirit" he whispered- and the universe shook with fear at the voice of him "thou, and thou alone, art worthy to fill this little crack that thou hast left" then the great white spirit arose and formulated himself as the pillar of infinitude, even as the mahalingam of great shiva the destroyer, who openeth his eye, and all is not. and behold! he was balanced in the crack, and the void was filled, and nature was content. and elohim gibor, and kamael the mighty and his seraphim, and graphiel, and bartzabel, and all the inhabitants of madim shouted for joy and gave glory and honour and praise to the great white spiri

the crack, and the void was filled, and nature was content. and elohim gibor, and kamael the mighty and his seraphim, and graphiel, and bartzabel, and all the inhabitants of madim shouted for joy and gave glory and honour and praise to the great white spirit; and the sound of their rejoicing filled the worlds. now for one thousand myriad eternities the great white spirit maintained himself as the pillar of infinitude in the midst of the little crack that he had overlooked; and lo! he was very weary "i cannot stay like this for ever" he exclaimed; and returned into his human shape, and filled the bowl of his pipe, and lit it, and meditated. and i awoke, and behold it was a dream. then i too lit my pipe, and meditated "i cannot see" thought i "that the situation will be in any way amended, e

ALEISTER CROWLEY EQUINOX EQ I 4

ed respectively pingala and ida, and between these is placed the sushumn, an imaginary tube, at the lower extremity of which is situated the kundalini (potential divine energy. once the kundalini is awakened it forces its way up the sunshumn ,80 and, as it does so, its progresses is marked by wonderful visions and the acquisition of hitherto unknown powers. the sushumn is, as it were, the central pillar of the tree of life, and its six stages are known as the six chakkras.81 to these six is added a 78 h. p. blavatsky in "instruction no. 1" issued to members of the first degree of her eastern school of theosophy (marked "strictly private and confidential) deals with those kos'as on p. 16. but it is quite impossible here to attempt to extract from these instructions the little sense they may

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

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

burning globe of light that is placed on the central mental mount to impart light to the east and the west. the two great masters are mystically connected, if you will listen to h. p. b, and to understand the natures of these two beings is to understand the nature of the entire cosmos divisible as two hemispheres, the one being the land of the sun-rise of thought eternal and the other being "the pillar to the west upon whose face the rising sun of thought eternal poureth forth its most glorious waves" they are representatives for us (the poor children of the dust of the ground) of the two great powers known in the puranas as siva and vishnu, the universal sower and reaper, who by their interaction are said to support the universe of progress. some thoughts on the gita, pp. 92-3. 190 18: t

mmortal being. b. fish symbol of the buddhic principle, the manifested life on earth. note the avatara of vishnu. the sign of pisces, the fish. jesus the fisher of men. c. sin the fall of man, involution of spirit. d. soma moon. the work of lunar pitris, providing bodies. read stanza vii, 6, s. d, i, 285. 223 54: s. d, i, 41, 83. 224 55: the ego is described thus in the secret doctrine: each is a pillar of light. having chosen its vehicle, it expanded, surrounding with an akashic aura the human animal, with the divine principle settled within the human form" s. d, iii, 494. they are the fire dhyanis, and emanate from the heart of the sun" s. d, ii, 96. read the words of the commentary on s. d, ii, 96. they are the sons of fire and fashion inner man. s. d, ii, 114. 225 57 "nirmanakaya" is a

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ram, symbolically speaking, becomes to him of greater moment than his own success in passing along the corridor. what has happened to him, as both his eyes "function in the dual light" is that his sense of values is adjusted and his own progressive satisfaction becomes of less importance to him than what he can do to ameliorate the pain and distress outside the door. 3. the stage of "leaving each pillar behind its own shadow" is it only a truism to point out that as service proceeds, and the effectiveness of that service increases, the disciple when he enters the door of the ashram, discovers he is no longer standing upon the inner side of the door but has already penetrated a definite distance along the corridor? certain pillars are left behind. one of the masters using the word in its co

rs the door of the ashram, discovers he is no longer standing upon the inner side of the door but has already penetrated a definite distance along the corridor? certain pillars are left behind. one of the masters using the word in its correct sense has called these symbolic pillars the "pillars of- 442- discipleship in the new age- volume ii copyright 1998 lucis trust propriety" meaning that each pillar passed indicates the attainment of certain aspects of appropriate conduct. when these aspects of behaviour are developed, the disciple can pass up and down the corridor at will, which symbolises to him the, as yet, undeveloped phase of ashramic conduct. these pillars embody the final phase of illusion those illusions which bewilder the disciple but have no effect on anyone outside the ashra

esson which i am seeking to convey to you. i enjoined you in my last instruction to realise the need of achieving a pinnacle of loneliness, for on that pinnacle lies for you that which you need. what that is, you must find out for yourself. have you learnt something anent this lonely spot? if so, the next development for you may involve (i did not say "would) the lonely moments spent as you, from pillar to pillar, advance along the corridor, spurred by the needs of those you seek to serve. then will come the moment when the senior disciple will symbolise for you the end of loneliness and greet you as a brother. what takes place later between you and the master is your own individual secret, shared with him. one point i seek to emphasise to you at this time is the need for you to recognise

. a basic decision will shortly confront you, and upon that decision will depend your right of entry, technically understood. i may not even indicate to you the nature of the coming crisis, nor may i give you any hint as to what your decision should be. i have, however, confidence in you, for you have learnt much in the past five years; you have gone from strength to strength and have passed from pillar to pillar, even if you did not realise it. you will discover the quality of your strength when the need for decision confronts you. i await you in the inner room. august 1946 i have nothing to say to you today, my brother, of major moment. my last instruction to you was long and of vital importance; you have not yet absorbed its full significance. in that instruction there were two sentence

AN INTRO TO STUDY OF THE KABALAH

om our point of view we may regard the "tree of life" as a type of many divine processes and forms of manifestation, but these are symbols we use to classify our ideals, and we must not debase the divine emanations by asserting these views of the sephiroth are real, but only as conceivable by humanity. for example, the kabalah demonstrates the grouping of the ten sephiroth into three pillars; the pillar of mercy, the pillar of severity, and the pillar of mildness between them: these may also be associated with the three mother letters, a, m, sh; aleph, mem and shin. then again by two horizontal lines we may form three groups and consider these sephiroth to become types of the three divisions of man's nature, the intellectual, moral, and sensuous (neglecting malkuth, the material body, thus

ANALYSIS OF THE 5 6 INITIATION

ing the kingdom of heaven by horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the serpent are presented unto the aspirant who is now clothed in black to show his uninitiated state and the darkness in which 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 formulatio

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ins which they trampled under their feet. the blazing star inscribed with the letter yod, being the initial letter of the name of god in hebrew, signified the divine light which enlightened the chivairies and was ever before their eyes, as it must be also present for ever before the mind's eye of the masonic templars, a sacred symbol placed in the centre of the building. in french freemasonry the pillar b belonged to the second degree and was marked with this letter, which had reference to baldwin, king of jerusalem, who provided a house for the templars in the holy city. the traditional history of the master grade is that of the martyrdom of jacques de molay, the last grand master of the temple. the three assassins answered to philip the fair, pope clement v and the prior of montfaucon, a

BLAVATSKY H P ANTHROPOGENESIS

ch are preserved the germs of all living things necessary to repeople the earth, represents the survival of life, and the supremacy of spirit over matter, through the conflict of the opposing powers of nature. in the astro- theosophic chart of the western rite, the ark corresponds with the navel, and is placed at the sinister side, the side of the woman (the moon, one of whose symbols is the left pillar of solomon's temple- boaz. the umbilicus is connected through the placenta with the receptacle in which are fructified the embryos of the race. the ark is the sacred argha of the hindus, and thus the relation in which it stands to noah's ark may be easily inferred when we learn that the argha was an oblong vessel, used by the high priests as a sacrificial chalice in the worship of isis, ast

ovah, who represented both sexes, whose holy functions in the israelite fanes were identical with those of the nautchnis. now eustathius declares that([io) io means the moon, in the dialect of the argians; and it was one of the names of the same in egypt. says jablonski[[io, ioh, aegyptiis lunam significat neque habent illi in communi sermonis usu, aliud nomen quo lunam, designent praeter io" the pillar and circle (io, now constituting the first decimal number, and which with pythagoras was the perfect number contained in the tetractis* became later a pre-eminently phallic number- amongst the jews, foremost of all, with whom it is the male and female jehovah. this is how a scholar explains it[[footnote(s* timaeus, the locrian, speaking of arka, calls her "the principle of best things" the

them applied to conceal the most terrestrial and grossly sexual mysteries, wherein both deity and religion were degraded. we are told that it is just the same with our brahma-prajapati, with osiris and all other creative gods. quite so, when their rites are judged exoterically and externally; the reverse when their inner meaning is unveiled, as we see. the hindu lingham is identical with "jacob's pillar- most undeniably. but the difference, as said, seems to consist in that the esoteric significance of the lingham was too truly sacred and metaphysical to be revealed to the profane and the vulgar; hence its superficial appearance was left to the speculations of the mob. nor would the aryan hierophant and brahmin, in their proud exclusiveness and the satisfaction of their knowledge, go to th

ho invented the stupendous scheme now known as the bible, or their successors who knew, as all kabalists do, that it was so invented for a popular blind- how could they, we ask, feel reverence for such a phallic symbol and a number, as jehovah is shown most undeniably to be in the kabalistic works? how could anyone worthy of the name of a philosopher, and knowing the real secret meaning of their "pillar of jacob" their bethel, oil-anointed phalli, and their "brazen serpent" worship such a gross symbol, and minister unto it, seeing in it their "covenant- the lord himself! let the reader turn to gemara sanhedrin and judge. as various writers have shown, and as brutally stated in hargrave jennings' phallicism (p. 67 "we know from the jewish records that the ark contained a table of stone. tha

tament" and also bishop colenso's "elohistic and jehovistic writers; and that "the pentateuch arose out of the primitive or older documents, by means of a supplementary one" the elohistic texts were re-written 500 years after the date of moses; the jehovistic 800, on the authority of the bible chronology itself. hence, it is maintained that the deity, represented as the organ of generation in his pillar form, and as a symbol of the double-sexed organ in the numeral value of the letters of his name, or[[hebrew] the yodh (phallus, and[[hebrew] he (the opening, or[[vol. 2, page] 474 the secret doctrine. the womb) according to kabalistic authority- is of a far later date than the elohim symbols and is borrowed from the pagan exoteric rites; and jehovah is thus on a par with the lingham and yon

BLAVATSKY H P COSMOGENESIS

only think of the thousands, and perhaps millions, of mss. burnt; of monuments, with their too indiscreet inscriptions and pictorial symbols, pulverised to dust; of the bands of early hermits and ascetics roaming about among the ruined cities of upper and lower egypt, in desert and[[vol. 1, page] xli introductory. mountain, valleys and highlands, seeking for and eager to destroy every obelisk and pillar, scroll or parchment they could lay their hands on, if it only bore the symbol of the tau, or any other sign borrowed and appropriated by the new faith; and he will then see plainly how it is that so little has remained of the records of the past. verily, the fiendish spirits of fanaticism, of early and mediaeval christianity and of islam, have from the first loved to dwell in darkness and

e flame on the altar of pan; the inextinguishable fire in the temple on the acropolis, and in that of vesta; the fire-flame of pluto's helm; the brilliant sparks on the hats of the dioscuri, on the gorgon head, the helm of pallas, and the staff of mercury; the egyptian phtha-ra; the grecian zeus cataibates (the descending) of pausanias; the pentacostal fire-tongues; the burning bush of moses; the pillar of fire of the exodus, and the "burning lamp" of abram, the eternal fire of the "bottomless pit; the delphic oracular vapours; the sidereal light of the rosicrucians; the akasa of the hindu adepts; the astral light of eliphas levi; the nerve-aura and the fluid of the magnetists; the od of the reichenbach; the psychod and ectenic force of thury; the psychic force of sergeant cox, and the atm

and his prolific consort; and the hindu agni, the refulgent deity from whose body issue a thousand streams of glory and seven tongues of flame, and in whose honour certain brahmans preserve to this day a perpetual fire; siva, personated by the mundane mountain of the hindus, the meru: these terrific fire-gods, who are said in the legend to have descended from heaven, like the jewish jehovah, in a pillar of fire, and a dozen other archaic double-sexed deities, all loudly proclaim their hidden meaning. and what could these dual myths mean but the psychochemical principle of primordial creation? the first evolution in its triple manifestation of spirit, force and matter; the divine correllation at its starting point, allegorized as the marriage of fire and water, products of electrifying spir

ctive standpoint, parabrahmam appears to it as mulaprakriti "please bear this in mind" observes the lecturer "for here is the root of the whole difficulty about purusha and prakriti felt by the various writers on vedantic philosophy. this mulaprakriti is material to it (the logos, as any material object is material to us. this mulaprakriti is no more parabrahmam than the bundle of attributes of a pillar is the pillar itself; parabrahmam is an unconditioned and absolute reality, and mulaprakriti is a sort of veil thrown over it. parabrahmam by itself cannot be seen as it is. it is seen by the logos with a veil thrown over it, and that veil is the mighty expanse of cosmic matter "parabrahmam, after having appeared on the one hand as the ego, and on the other as mulaprakriti, acts as the one

s be, but the chief prajapati, the chief sephiroth, the chief amshaspend-ormazd! that this latter solar and cosmic god stood, in the beginning of religious evolution, in the same position as the archangel "whose name was secret" is certain. this archangel was the representative on earth of the hidden jewish god, michael, in short: it is his "face" that is said to have gone before the jews like a "pillar of fire" burnouf says "the seven amshaspends, who are most assuredly our archangels, designate also the personifications of the divine virtues (comment on the yacna, p. 174) and these archangels, therefore, are as "certainly" the saptarishi of the hindus, though it is next to impossible to class each with its pagan prototype and parallel, since, as in the case of osiris, they have all so "m

BLUE EQUINOX

is heart of mine is girt about with the serpent that devoureth his own coils. 55. when shall there be an end, o my darling, o when shall the universe and the lord thereof be utterly swallowed up? 56. nay! who shall devour the infinite? who shall undo the wrong of the beginning? 57. thou criest like a white cat upon the roof of the universe; there is none to answer thee. 58. thou art like a lonely pillar in the midst of the sea; there is none to behold thee, o thou who beholdest all! 59. thou dost faint, thou dost fail, thou scribe; cried the desolate voice; but i have filled thee with a wine whose savour thou knowest not. 60. it shall avail to make drunken the people of the old gray sphere that rolls in the infinite far-off; they shall lap the wine as dogs that lap the blood of a beautiful

remulous rapture of your love? am not i the flying spark of ight whirled away by the great wind of your perfection? 3. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. 7. my prophet shall prophesy concer

of this. thou shalt be ever the heart, and i the serpent will coil close about thee. my coils shall never relax throughout the ons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as the diamond shall glow red for the rose, and green for the rose-leaf; so shalt thou abide apart form the impressions. liber lxv 93 23. i am thou, and the pillar is .stablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is .stablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of then as a sacrament; for i who am thou am he, and the pillar is .stablished in the void. 26. from the crown to the abyss

shalt convert the all-sweeping air into the winds of pale water, thou shalt transmute the earth into a blue abyss of wine. 29. ruddy are the gleams of ruby and gold that sparkle therein; one drop shall intoxicate the lord of the gods my servant. 30. also adonai spake unto v.v.v.v.v. saying: o my little one, my tender one, my little amorous one, my gazelle, my beautiful, my boy, let us fill up the pillar of the infinite with an infinite kiss! 31. so that the stable was shaken and the unstable became still. 32. they that beheld it cried with a formidable affright: the end of things is come upon us. 33. and it was even so. 34. also i was in the spirit vision and beheld a parricidal the equinox 94 pomp of atheists, coupled by two and by two in the supernal ecstasy of the stars. they did laugh

elhma. 126 a psalm the lord hath brought me into the house of darkness; by stealth hath the lord drawn me into night. i beheld blackness that encompassed me; mine eyes were darkened in the house of darkness. there came into my nostrils the scent of a great river; even of a river that boileth secretly under the palm-trees. i lifted mine head, and behold, the lord stood forth in the blackness. as a pillar of fire shone the lord; as a devil that whirleth in the wilderness of sand. the lord hath veiled himself in purple; the lord hath ex alted himself in manifestation. the lord went before me into the darkness; the lord hewed him a way into the forest of night. the glory of the lord was as the sunrise upon black mountains; the lord shone forth as the full moon on the dark river. then went i fo

CASE PAUL F THE BOOK OF TOKENS

the grand chapter, builders, of the adytum the book of tokens contents* prologos 3 aleph 5 beth 17 gimel 29 daleth 39 heh 49 vav 63 zain 73 cheth 81 teth 89 yod 97 kaph 105 lamed 113 mem 119 nun 127 samekh 137 ayin 145 peh 153 tzaddi 159 qoph 167 resh 173 shin 179 tav 185 epilogos 193 prologos* 0 hearken, o israel, unto my voice, and give ear to mine instruction. my word shall go before thee as a pillar of fire by night, and as a pillar of cloud shalt thou follow it by day. turn not aside, nor faint, and it shall lead thee to a land of plenty flowing with the milk of life eternal and the honey of unblemished wisdom. the meditation on aleph* 1 i am, without beginning, without end. older than night or day, younger than the babe new-born, brighter than light, darker than darkness. beyond all

ed by the circles on the diagram of the tree of life used as a frontispiece in this volume. their names are; 1. kether, the crown, or primal will; 2. chokmah, wisdom; 3. binah, understanding; 4. chesed, mercy; 5. geburah, strength, or severity; 6. tiphareth, beauty; 7. netzach, victory; 8. hod, splendor; 9. yesod, foundation; 10. malkuth, kingdom. the second, fourth and seventh sephiroth form the pillar of mercy, named after the fourth sephirah. opposed to them, yet their complements, are the third, fifth and eighth sephiroth, which form the pillar of severity, named after the fifth sephirah. the middle pillar, composed of the first, sixth, ninth and tenth sephiroth, is named the pillar of mildness. the ten sephiroth are also divided into a supernal triad, which includes the first three, a

creative word is as a mist and a vapor. for existence is as a veil of concealment which hideth my true nature from their eyes. hidden and imperceptible is the essence of my being which sages call "concealed with all concealments [54] heh 7 by day, when thy senses busy themselves with their appropriate objects, if thou seest me at all, shall i be unto thee even as to thy forefathers, naught but a pillar of cloud, vague and uncertain, going before thee. but at night, when thou hast withdrawn thy senses into themselves, and thy mind is no longer swept away by the multiplicity of objects, thou shalt perceive me more clearly, as a pillar of living fire. behold, it shall be well with thee if thou canst understand this saying, and if thou knowest what is day, and what is night. 8 none hath seen

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

vision of reality. 4 i am the balance between victory and foundation. that balance i preserve by ceaseless meditation upon mine own nature [162] t z a d d i only because i never forget myself doth the creation continue. the seeds of existence spring from my self-contemplation. that self-contemplation is a great silence. for not by noise and tumult is my work perfected. herein is the secret of the pillar of establishment which solomon set before the porch of the temple; and this is the royal secret of my reign [163] comment on tzaddi* t z a d d i, pronounced tzahdi. transcribed as "tz. the number 90. meaning: fish-hook. the natural intelligence. 3 "the hook "is the letter tzaddi "the gate" is the letter daleth, and "the right hand" is the letter yod. this paragraph of the meditation is mere

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

pect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals. shakti shakti, or matahdevi, is the female energy or power of shiva. her name is also used for the wife of any hindu god. she is the mother goddess and, like shiva, crea

COLLIER IRENE CHINESE MYTHOLOGY

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

feasted on dates, fruit, and grape wine. the visit to the dragon king monkey decided that the demon was right to have laughed at him. he was king of his monkeys, but he did not have any clothes or weapons worthy of a king. so monkey recited a spell and dove into the sea to meet with the dragon king of the eastern sea. when he demanded a suitable weapon, the dragon king showed monkey a heavy iron pillar weighing several tons. no one in the sea could lift it; many feared its strange, glowing light. monkey grabbed the stick, recited a spell, and changed it into a weapon-sized iron rod. making thrusts and parries, monkey jabbed and swung the stick in the air so ferociously that the tortoises drew in their heads, and the crab, shrimp, and lobster soldiers all scuttled out of his way. but monke

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

den and secret link to the true order of the r.r. et a.c. the qabalistic cross is done in unison. this indicates our unity as one body of christ under the light divine. it is also a symbol of bringing forth and invoking the higher genius. there is a much more hidden meaning in the symbology of the cross as it relates to corpus cristi and the solstice. the cross is a symbol of the invisible middle pillar. this is covered in early order documents "the law of the convoluted revolution of the forces" the cross relates to the central axis of the l that receives the rays of the a. remember, in our system, it is this axis that we measure. the center point of the l rather than the equator. thus, we see in the qabalistic cross the symbology of the sun and its' life giving rays passing over the l. t

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

is period was dr john dee, an adept (high initiate) and the official astrologer to queen elizabeth i. he was also her unofficial secret agent, and signed his reports 007.6 in a diary entry written in prague in 1586, dee describes an encounter with a "little man" whose feet "seemed not to touch the ground by a foot height, who moved in a little fiery cloud" and who went up into the sky "in a great pillar of fire. in prague, dee gave the emperor rudolph an illustrated manuscript, written in code and claimed to be the work of roger bacon, the thirteenth century franciscan monk who upset the church authorities with his views and ideas. these included prophecies about the microscope, the telescope, the car, submarine, aeroplane, and the belief that the earth was a sphere. all of these facts wou

to meet the needs of the multinationals. these include policies forcing people from the land, thus destroying self-sufficient lifestyles and creating dependency on the elite's global economy. much of the destruction of the rainforests has been done with loans from the world bank, which, as we have seen, is always headed by appointees from the cfr, tc, bil, establishment, and has eugenics as a key pillar of its policy. this subsidised environmental destruction has another plus for the elite. it helps them to justify world control by the need to 'save the planet. a role of the world bank and other global economic 'agencies' is to make a fortune for the multinational construction companies like the bechtel group. this is normally done by making loans to third world countries for mega construc

. this is based, i am told, behind the facade of an 'ordinary' branch of the midland in victoria street, westminster, london sw1h onj. i wonder also if the scott inquiry has heard any allegations that midland industrial trade services were introduced to the iraqis by kissinger associates? i'm sure there is nothing whatsoever in these rumours from very well informed sources. the midland bank, that pillar of respectability, involved in secret arms sales? the very thought is ridiculous. isn't it? the iran-iraq war is a grotesque example of modified hegelianism. the cia looked after khomeini during his exile in paris to ensure he was ready and waiting to take over when the shah, another cia puppet, had outlived his usefulness. at the same time, as the wall street journal of august 16th 1990 re

DAVID ICKE CHILDREN OF THE MATRIX

h. many sources point to these cities being located in what is now the southern end of the dead sea in israel where unnatural levels of radioactivity persist to this day. they call this "lot's sea" after the biblical character involved in the sodom and gomorrah story and for thousands of years it has been associated with the symbol of death. the story of lot's wife says that she was turned into a pillar of salt when she looked back over sodom and gomorrah at the time of the destruction, but the words translated as "pillar of salt" can also be translated as a "pillar of vapour".30 this not only makes rather more sense than "salt, it fits with the emerging picture here. the accounts of the devastation of sodom and gomorrah describe how "god" decided to destroy these cities and warned his fri

ptian book of the dead, the name of the doorkeeper to heaven is petra. peter rushing into the water to greet jesus is part of a ritual from ancient egypt. the title peter was also given to the high priest in the babylon mystery school. peter further relates to phallic worship. the cock was a symbol of st peter and the very name peter comes from pater (phallus or male principle) and petra (phallic pillar. the cockerel, which can be seen on so many church steeples, is an expression of this and the christian churches are full of ancient sexual symbolism. the countless references to "pillars" and "groves" in the old testament are also penis and vagina symbolism. jesus said that peter would deny him three times before the cock crowed and this is another theme of the solar mystery cults. the coc

DAVID ICKE THE BIGGEST SECRET

ivals, andtheir sons played out that battle in a high-tech conflict, the tablets say. one battle theyappeared to have been involved in was the biblical destruction of sodom andgomorrah. these cities were probably located at the southern end of the dead seawhere, today, radiation readings are much higher than normal. this was when,according to the bible, lots wife looked back and was turned into a pillar of salt. afterreferring to the original sumerian, zecharia sitchin says that the true translation of thatpassage should read that lots wife was turned into a pillar of vapour which, onbalance, is rather more likely!all over the world in every native culture you will find stories of a great flood and thesumerian tablets are no different. sitchin says they tell how the anunnaki left the plane

healing balm. the initiates know her true name:notre dame des cross.10the female energy and the reptilian bloodline are passed on through the female,and since the intervention of ninkharsag and enki this energy was symbolised bymary, isis and semiramis, and was also known as diana. princess diana was killed onan ancient merovingian sacrificial site to the goddess diana when her car struck the13th pillar. a cave at sainte-baume in southern france is an official catholic shrinebecause, it is said quite wrongly, mary magdalene lived there.11 in fact, during romantimes that cave was a centre for the worship of the goddess diana lucifera -diana thelight bringer or illuminatrix. this was the very name given to mary magdalene byjacobus de v oragine, the dominican archbishop of black nobility geno

s, andabove the tunnel are thecrossroads, the traditionaldomain of hecate.one of the 17 closecircuit cameras (far right)on the route from the ritzto the pont de lalmalooks down onto theentrance to the tunnel(right. it would have seendianas car enter andrecorded any othervehicles or activity butlike all the others, it wasswitched off at the time.the mercedes (right) crumpled onimpact with the 13th pillar (above)and diana died in this ancientsacred sacrificial site for thegoddess diana.205 mohamed al fayed (above) and the sun symbol headgear pictured in the daily express. the gold lion is asymbol of the sun cult and the two horns are similar to those said to have been worn by nimrod in babylon.the headwear is remarkably similar to that worn by isis (above right) in her egyptian depictions.(l

v enice, who funded christopher columbus, includedcatherine de medici, the queen of france, who was reported to have commissionedhuman sacrifice in a black mass in the 16th century. a young boy was sacrificed andthe blood used in a communion designed to save her dying son, philip.22 medici worearound her neck a talisman with the name of the satanic demon, asmodei.23 benjaminfranklin, a so-called pillar of the christian church and founding father of the unitedstates, was a member of the satanic hellfire club and the bodies of six children andfour adults have been found under his former home in london dated to the time helived there. adolf hitler and the nazis were satanists and so were their opponents likewinston churchill and franklin delano roosevelt. the rothschilds, formerly theinfamou

a few yards from the spot where kennedy was shot. at the top they placed a depictionof the lighted torch. when diana, princess of wales, was murdered in the pont delalma tunnel in paris, the shrine to her, where people left flowers, was a large goldsymbol of the very eternal flame held by the two statues of liberty, which justhappened to be on top of the tunnel where her car crashed into the 13th pillar. just acoincidence! on the island where she is said to be buried, they have placed yet anotherdepiction of a lighted torch. the brotherhood are telling us that they killed kennedyand diana, but unless you understand their symbolic language, you dont know. thelighted torch in the olympic games has the same meaning. i have to laugh when i seethe different cities holding their breath to see wh

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

w quickly look at the washington monument, which lies directly west of the capitol. in fact, the washington monument lies on a straight line, precisely 900 west of the capitol. the washington monument(left) is the most important presidential monument to the occultist, because it is an obelisk set inside a circle. what, you are probably saying, is an obelisk? an obelisk is a tall, four-sided stone pillar tapering toward a pyramidal top. the obelisk is critically important to the occultist because they believe that the spirit of the ancient egyptian sun god, ra, resided in the obelisk. thus, the obelisk represents the very presence of the sun god, whom the bible calls satan! there are only three major obelisks in the world today, and two of them are in the united states. according to epperso

DAVIDSON DAN SHAPE POWER

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

DEMONIC BIBLE

ore beyond description. yahweh, according to the cabalist, is not the name of god but the phonetic pronunciation of the word god spoke at the moment of creation. yhvh, called the divine tetragrammaton or sacred four letter word, represents the elements earth, air, fire, and water. the hebrew god was a god of physical manifestation who appeared to moses in a burning bush and to the israelites as a pillar of flame by night and cloud of vapor by day. it is likely that the hebrew mystical beliefs (which later formed the cabala) developed during the time the israelites lived among the egyptians. prior to the development of the cabala, the jewish religion was a fertility cult of the god adonai, or el. the israelites were syrian foreigners to egypt, osiris being the egyptian name for the syrian f

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

it is also called the akasha (q.v) or astral light. it appears as brightness and is changeable according to the person's will- b- banish: to send away. banishing rituals clear your working area of unwanted entities and influences. one classification of abjuration (q.v. binah: hebrew for "understanding. the third (3rd) sephirah (q.v) on the tree of life (q.v. it is the top of the left or feminine pillar. binding: to secure a spirit or entity and obtain it's obedience through the authority of divine names and the threat of punishment. an occult symbol may act as a seal upon the binding, and the spirit may be confined to a certain place, within a specific object, and for a specific time, in order to perform a specific action or to accomplish a specific task. biorhythms: the regular rhythmic

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

e balance. more generally, an assistant of the mysteries who reconciles opposing forces during initiation, and assists the hierophant (q.v) and the hiereus (q.v) in initiating the same. in the order of the astral star (q.v) a senior officer of a stellar temple [s.t. the associate adept and a member of clergy (chief deacon/ deaconess) of a working lodge of the society whose station is at the white pillar in regular working, or at the middle of the hall during initiations to symbolize a balance and reconciliation of forces. heh-cha-loht: hebrew for "accent" see merkabah. heptagram: a star of seven (7) points drawn with a straight, single, unbroken, reflecting line. it's points are related to the seven traditional planets of astrology. the principle symbol of the argentium astrum [a.a,(q.v. h

v) is needed. hiereus/ hiereia: from the greek meaning "priest or priestess" more generally, any priest (priestess) of the mysteries who assists the hierophant (q.v) in initiating members. in the order of the astral star, a senior officer of a stellar temple [s.t. the assisting adept and a primary member of clergy (priest/ priestess) of a working lodge of the society whose station is at the black pillar in regular working, or at the west end of the hall during initiations to symbolize a terrible and avenging force at the confines of matter, at the borders of the qlippohth being enthroned upon matter and robed in darkness (black. hierophant: originally, the high priest of the greek mysteries at eleusis. more generally, any priest of the mysteries who reveals sacred secrets to initiates and

rder, and maintained charge over all sacrifices. in the order of the astral star, a junior officer of a stellar temple [s.t. a member of clergy (deacon/ deaconess) of a working lodge of the society who serves as the warden of the north in regular workings. kether: hebrew for "crown. pronounced "keh-tehr" it is the first (1st) sephirah (q.v) on the tree of life (q.v. it is at the top of the middle pillar on the tree. king, yi: an ancient book of wisdom from china, commonly called i ching. like the tarot (q.v, it has many spiritual purposes, but is popularly known for giving divinations. kobaloi: a greek word used to indicate a wicked spirit invoked by rogues. the origin of the german kobold and the english goblin (q.v. kobolds: mischievous earth elementals that are said to inhabit german ho

DION FORTUNE MYSTICAL QABALA

hand one under binah is called severity; the right-hand one under chokmah is called mercy; the middle one under kether is called mildness, and it is said to be the column of equilibrium. these two side columns are the two pillars that stand at the entrance to king solomon's temple and are represented in all lodges of the mysteries, the candidate himself, when he stands between them, is the middle pillar of equilibrium. 11. here we meet with the idea put forth by mme blavatsky, that there can be no manifestation without differentiation into the pairs of opposites. kether differentiates its two aspects as chokmah and binab, and manifestation is in being. now in this supernal triangle, the head which is not, the father and the mother, we have the root concept of our cosmogony, and we shall re

opened for that which proceedeth from itself; that is, daath is itself the beautiful path, but also the inner, whereto moses referred; and that path lieth hid within the mother, and is the medium of its conjunction" when it is noted that yod is identical with the lingam in the hindu system; and that kether, daath, and the beautiful path, tiphareth, the sixth sephirah, are in a line on the middle pillar of the tree, which equates with the spine in man, the microcosm; and that kundalini is coiled in yesod, also on the middle pillar, we shall see that we have here an important key for those who are equipped to use it. 18. in the greater holy assembly, verse 566 (mathers' translation, we read concerning the head of microprosopos, whose whole body is being taken as a glyph of the cosmos "from

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

th generation and regeneration, the key to the manifestation of all things through the differentiation into pairs of opposites and their union in a third. 20. thus doth the tree unfold its secrets to the qabalists, 21. the second triangle upon the tree of life is formed of the sephiroth chesed, geburah, and tiphareth. chesed is formed by the overflowing of binah, and is situated in the right-hand pillar of mercy, immediately below chokmah; the angle of the lightning flash, which is used to indicate the course of the emanations upon the tree, slopes downwards to the right across the glyph, from binab at the head of the pillar of severity to chesed, which occupies the middle section of the pillar of mercy. then the flash turns and goes horizontally across the glyph back again to the pillar o

of severity to chesed, which occupies the middle section of the pillar of mercy. then the flash turns and goes horizontally across the glyph back again to the pillar of severity, in the middle section of which is found the sephirab gehurab. down and to the right slopes once more the symbol of emanating force, and indicates the sephirah tiphareth, which occupies the very centre of the tree in the pillar of mildness or equilibrium. these three sephiroth constitute the next functional triangle we have to consider, and although we do not intend to go exhaustively into their symbolism until we have completed our schematic survey of the whole system, it is necessary to say enough to give some clue to their significance and enable them to be assigned to a place in the concept we are building up

DION FORTUNE PSYCHIC SELF DEFENSE

nerve. lights may also be seen, usually taking the form of dim balls of luminous mist drifting like soap-bubbles. they may be any size from mere points of light to considerable dimensions, some six feet or more in diameter. in these spheres of dim luminosity psychics can generally see forms, sometimes human, sometimes from the animal kingdom. whitish-grey clouds can also sometimes be seen, rising pillar-wise from the floor like smoke. these are usually fixed to one place and do not move about the room as do the spheres of light, such movement as occurs being within themselves, like the eddyings of smoke caught under a tumbler. more rarely a distinctive odour may be noticed, and still more rarely there may be precipitations of powdery substances or slime. light objects also may be overturne

DONALDTYSON CORONZON

wisdom is used by gabriel as another title for chokmah, the second sephirah on the tree of life. notice that when man is cast out, he is said by gabriel to have "lost the garden of felicity, the judgement of his understanding" understanding is the english title for the binah, the third sephirah, and judgement a title for geburah, the fifth sephirah. understanding is located at the top of the left pillar of the tree, and judgement also on the left pillar, directly below it. when the power of wisdom (chokmah) on the right pillar of the tree was cut off by god- an act that took the form of rendering man dumb, unable to speak or comprehend the angelic language- the wellspring that fed understanding (binah) ceased to flow, and as a result, man lost the power of true and considered judgement (ge

malkuth, the sphere of the four elements, but was a gulf that divided the tree of the sephiroth just below the three highest spheres, known collectively as the supernals. to reach the supernals in a spiritual sense, it was necessary for the seeker to cross the abyss. the abyss may be entered through the doorway of the eleventh quasi-sephirah, daath, located just below the supernals on the middle pillar of the tree. kenneth grant has treated the connection of the realm of coronzon with daath at length in his book nightside of eden, which is to a large extent a commentary and expansion on an essay by crowley titled liber ccxxxi, first published in 1912 in volume 1, issue 7 of crowley's periodical the equinox. grant writes about this essay "the present work, therefore, which is based upon an

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

and bred him up to be her guard and attendant. soon after she learned that the chest had been carried by the sea to byblos, where it had been gently laid by the waves among the branches of a tamarisk tree( greek e?pei'khj tini, which in a very short time had grown to a magnificent size and had enclosed the chest within its trunk. the king of the country, admiring the tree, cut it down and made a pillar for the roof of his house of that part which contained the body of osiris. when isis heard of this she went to byblos, and, gaining admittance to the palace through the report of the royal maidens, she was made nurse to one of the king's sons, instead of nursing the child in the ordinary way, isis gave him her finger to suck, and each night she put him into the fire to consume his mortal pa

f the king's sons, instead of nursing the child in the ordinary way, isis gave him her finger to suck, and each night she put him into the fire to consume his mortal parts, changing herself the while into a swallow and bemoaning her fate. but the queen once happened to see her son in flames, and cried out, and thus deprived him of immortality. then isis told the queen her story and begged for the pillar which supported the roof. this she cut open, and took out the chest and her husband's body,[3] and her lamentations were so terrible that one of the royal children died of fright. she then brought the [1. in the calendar in the fourth sallier papyrus (no. 10,184) this day is marked triply unlucky, and it is said that great the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm

43 ff; t. iv, p. 21 ff; and t. v, p. 85 ff. the various mysteries which took place thereat are minutely described. 2 on the cutting of the hair as a sign of mourning, see w. robertson smith, the religion of the semites, p. 395; and for other beliefs about the hair see tylor, primitive culture, vo1. ii, p. 364, and fraser, golden bough, pp. 193-208. 3 the story continues that isis then wrapped the pillar in fine linen and anointed it with oil, and restored it to the queen. plutarch adds that the piece of wood is, to this day, preserved in the temple of isis, and worshipped by the people of byblos. prof. robertson smith suggests (religion of the semites, p. 175) that the rite of draping and anointing a sacred stump supplies the answer to the unsolved question of the nature of the ritual prac

n. the gods of the egyptians dwelt in a heaven with their ka's, and khu's, and shadows, and there they received the blessed dead to dwell with them. this heaven was situated in the sky, which the egyptians believed to be like an iron ceiling, either flat or vaulted, and to correspond in extent and shape with the earth beneath it. this ceiling was rectangular, and was supported at each corner by a pillar; in this idea, we have, as m. maspero has observed, a survival of the roof-tree of very primitive nations. at a very early date the four pillars were identified with "the four ancient khu's who dwell in the hair of horus"[1] who are also said to be "the four gods who stand by the pillar-sceptres of heaven"[2] these four gods are "children of horus"[3] and their names are amset, hapi, tuamau

he himself is "lord of shai and creator of renenet"[3] shai was originally the deity who "decreed" what should happen to a man, and renenet, as may be seen from the pyramid texts,[4] was the goddess of plenty, good fortune, and the like; subsequently no distinction was made between these deities and the abstract ideas which they represented. in the papyrus of ani, shai stands by himself near the pillar of the balance, and renenet is accompanied by meskhenet, who appears to be the personification of all the conceptions underlying shai and renenet and something else besides. in the story of the children of ra, as related in the westcar papyrus, we find the goddess meskhenet mentioned with isis, nephthys, heqet, and the god khnemu as assisting at the birth of children [1. recueil de travaux

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nto her husband s room to see what the light was. by that time the figure had disappeared. in the rev. charles tweedale s house the disappearance of a phantom on november 14, 1908, was accompanied by a big flash of light and a cloud of smoke that filled the kitchen and the passage. the smoke had no ordinary smell. on another occasion the figure touched and spoke to his wife, then dissolved into a pillar of black vapor. there are some cases in which the apparition is behind the percipient, yet clearly seen. again, the phantom may appear quite solid, yet objects may be seen beyond it. occasionally, it is a reflection only. as reported in phantasms of the living (vol. 2, p. 35, a mrs. searle fainted. her husband saw her head and face white and bloodless about the same time in a mirror upon a

es of throne, supported by two tall figures, so habited that their sex could not be determined. the light was lowered by degrees till surrounding objects could scarcely be distinguished, when the grand cagliostro encyclopedia of occultism& parapsychology. 5th ed. 238 mistress commanded the ladies to uncover their left legs as far as the thigh, and raising the right arm to rest it on a neighboring pillar. two young women then entered sword in hand, and with silk ropes bound all the ladies together by the arms and legs. after a period of silence, lorenza pronounced an oration which preached emancipation of womankind from the bonds imposed on them by the lords of creation. these bonds were symbolized by the silken ropes from which the fair initiates were released at the end of the harangue, w

ew york: bantam books, 1977. devil s jelly a mysterious substance observed falling from the sky, accounts of which were assembled by researcher of anomalous phenomena charles fort. it usually appears to be a slime composed of numerous globules and dissolves upon contact with the ground, like the equally mysterious of angel s hair. devil s jelly has also been associated with ufo phenomena. devil s pillar there are preserved at prague three stones of a pillar that the devil is said to have brought from rome to crush a priest with whom he had made a compact. the devil planned to kill him while he said mass, but, says the legend, st. peter threw the devil and his pillar into the sea three times in succession, which gave the priest time for repentance. the devil was so chagrined that he broke t

lar there are preserved at prague three stones of a pillar that the devil is said to have brought from rome to crush a priest with whom he had made a compact. the devil planned to kill him while he said mass, but, says the legend, st. peter threw the devil and his pillar into the sea three times in succession, which gave the priest time for repentance. the devil was so chagrined that he broke the pillar and saved himself. devil s triangle one of several labels applied to an area of the western atlantic between bermuda and florida where ships and planes are said to vanish without trace. it is more popularly known as the bermuda triangle. sources: winer, richard. the devil s triangle. new york: bantam books, 1974. encyclopedia of occultism& parapsychology. 5th ed. devil s triangle 411. the d

. she drew with tremendous speed perfect geometrical designs in the dark, used the divining rod with great skill, exhibited disturbances of a poltergeist character, and communicated extraordinary revelations from the spirit world. the spirits of the dead were said to be in constant attendance on her and allegedly were occasionally seen by others. kerner himself once observed in her bedroom a grey pillar of cloud that seemed to have a head. kerner also recorded an instance of hauffe s seeing with the stomach, which is related to eyeless sight. troubled spirits of the dead came to hauffe for help and disclosed secrets of the doings on earth that had made them restless. they made various noises, rapped, threw things about, pulled off hauffe s boots with violence (in kerner s presence, extingu

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

of william stainton moses) dated october 17, 1874: before the meeting mr. stainton moses had taken three rings from his hands and threaded them on to his watch chain; his watch was on one end of the chain and a small pocket barometer on the other; both of these articles he placed in side pockets of his waistcoat, the rings hanging midway on his chain in full sight of the circle. we suddenly saw a pillar of light advance from a corner of the room, stand between me and dr. s. then pass through the table to mr. s. m. in a moment the figure flashed back again between us and threw something hard down upon the table. we passed mathur, raghuvansh b(ahadur) encyclopedia of occultism& parapsychology. 5th ed. 1000 our hands over the table, and found the rings had been removed from the medium s chain

god was supposed to reside and the rustling of its leaves and the voices of birds showed his presence. when the questioners entered, the oak rustled and the peliades said, thus speaks zeus. incense was burned beneath it. according to the legend, sacred doves continually inhabited the tree, like the marsoor oracle at tiora mattiene, where a sacred hawk predicted the future from the top of a wooden pillar. at the foot of the oak, a cold spring gushed and supposedly the inspired priestesses prophesied from this murmur. according to legend, when lighted torches were thrust into this fountain they would be extinguished and would rekindle without assistance. ernst von lasaulx in das pelasgische orakel d. zeus zu dodona speculated: that extinction and rekindling has, perhaps, the mystical signifi

, and a long and inflamed snout. the sire de corasse marvelled very much at this sow, and looked at her in anger, and exclaimed to his people, go quickly, bring the dogs hither, and see that this sow be well hunted. the varlets ran nimbly, threw open the place where the dogs lay, and set them at the sow. the sow heaved a loud cry, and looked up at the lord of corasse, who supported himself upon a pillar buttress in front of his chamber. she was seen no more afterwards, for she vanished, nor did any one note what became of her. the sire de corasse returned into his chamber pensively, and bethought himself of orton, and said, i think that i have seen my familiar; i repent me that i set my dogs upon him, for i doubt if i shall ever behold him again, since he has several times told me that as

es pointed out by the hand of god for a city.a site predestined to sustain a capital like constantinople. according to muslim beliefs, damascus stood on the site of the sacred garden. outside this city was a meadow divided by the river barrady, and is alleged that adam was formed from its red earth. this field was designated ager damascenus by the latins, and nearly in the center formerly stood a pillar, intended to mark the precise spot where the creator breathed the breath of life into the first man. other philosophies of paradise other traditions that existed among ancient nations of the garden of eden doubtless inspired the magnificent gardens that were designed and planted by eastern princes, such as the golden garden, which was consecrated by pompey to jupiter capitolinus of aristobu

power of driving out devils and curing epileptics, neurotics, and others by miraculous intervention. at the same time, the day is made a popular holiday, with games and amusements of the all sorts, booths, and lotteries, refreshment stalls and drinking bars. the newspapers publish detailed accounts of this year s proceedings without comment, and it is perhaps significant that the novoe vremya, a pillar of orthodoxy, ignores them altogether. nor is this surprising when one reads of women clad in a single undergarment with bare arms being hoisted up by stalwart peasants to the level of the image in order to kiss it, and then having impure water and unclarified oil forced down their throats. the treatment of the first sick woman is typical of the rest. one young peasant lifted her in the air

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

s the latent condition of all mayic (illusory) possibilities. the world of b riyah is rooted in the supernal sefirah wisdom/east. in chapter two of the sifra detzniyutha, the heh h is equated with the nostrils of vast face, through which the cosmic breath rushes forth. 8# gate names on the composite tree( hvhy 61 6( b< a( f< 3% 0( 6 7 ;1 a 6 4( e 6! 1( 6( e 7" 5) 2" 2' 8: the breath of the hollow pillar (nose) of the ancient one unto small face. without the breath, it exists as not (al. in heh h, it is manifested (i.e. b riyah. the heh h above, the heh h below. as it is written, ahh adonai elohim(,yhla ynda hha. 28 and in chapter three of the sifra detzniyutha, we find: in the cohesion of the attached, in the breath of the weights is vhy. the superior yod y is adorned with the wreath of th

da hha. 28 and in chapter three of the sifra detzniyutha, we find: in the cohesion of the attached, in the breath of the weights is vhy. the superior yod y is adorned with the wreath of the ancient one [i.e. the ayin i of vast face, the supernal envelope that is clear and concealing. the superior heh h is adorned with the breath that comes forth in order to animate from the openings of the hollow pillar [i.e. the nose. the superior vav v, the lamp of heavy darkness, which is adorned by its sides; the letters then extend and are included in small face. just as they dwelled in the skull, they are found to be extending into the whole body in order to establish all. 29 the vav v and lower heh h represent the action of the consciousness of small face in the lower worlds. the vav v emanates from

tantric article of worship on a mystical qabalistic altar. however, the ancient hebrews had a ritual similar to the anointing of the lingam, which is mentioned prominently on a number of occasions in the torah. two different chapters in torah b reshith mention two separate instances of a ritual performed by the patriarch ya aqov, in which he anointed with oil and poured a libation over the stone pillar he erected at beth el.5 this obviously important component of the ancient hebrew religion is conspicuously absent from modern judaic ritual. relative to external ritual, it may appeal to the vast face aspirant to make ablution before entering the shrine room. he/ she may then also want to perform prostration before the altar' 8: h" 2: 2 2:e 8% light a candle and burn incense, and offer a fl

, and the primacy of love, renunciation, and discrimination as a means to spiritual awakening. might this be dubbed hebrew renewal? the question arises: what was the original religion like as practiced by the desert hebrew tribes in the time of abraham and his children? what can we directly infer from the primary revelations? for example, we know from torah b reshith that the anointing of a stone pillar (sanskrit lingam) with oil, and perhaps other elements, was a prominent component. we know that invoking the lord hvhy by name i.e. zachor, was a prominent component "and to seth, in turn, a son was born, and he named him enosh. it was then that men began to invoke the lord hvhy by name."4 we know from the torah, and confirmed by master yeshuvah and the qur an, that the root commandment upo

ates that connect the directional sefiroth to one another. brahma (sanskrit: creative aspect of small face in the sanatana dharma tradition of india, whose consort is the goddess saraswati. corresponds to elohim in the qabalah. brahman (sanskrit: a principal name of the negativelyexistent mysterious unknown in the sanatana dharma tradition of india; synonymous with ayn. central column: the middle pillar of the tree of life, described as a clear mirror in which the two side columns are polar reflections. chakra (sanskrit: wheel: one of seven centers on the single-column tantric tree of life, portrayed as lotuses with differing numbers of petals. chasidim: mystically oriented sect of rabbinical jews tracing its origin to rabbi israel ben eliezer, known as the baal shem tov. chayah (hebrew: h

FREEMASON BLUEBOOK

ich it is composed are founded on the natural position of solid bodies. in its first invention it was more simple than in its present state. in after times, when it began to be adorned, it gained the name of doric; for when it was constructed in its primitive and simple form, the name of tuscan was conferred on it. hence the tuscan precedes the doric in rank, on account of its resemblence to that pillar in its original state. the ionic bears a kind of mean proportion between the more solid and delicate orders. its column is nine diameters high; its capital is adorned with volutes, and its cornice has dentals. there is both delicacy and ingenuity displayed in this pillar; the invention of which is attributed to the lonians, as the famous temple of diana, at ephesus, was of this order. it is

emed a masterpiece of art. its column is ten diameters high, and its capital is adorned with two rows of leaves and eight volutes, which sustain the abacus. the frieze is ornamented with curious devices, the cornice with dentals and modillions. this order is used in stately and superb structures. it was invented at corinth, by callimachus, who is said to have taken the hint of the capital of this pillar from the following remarkable circumstance: accidentally passing by the tomb of a young lady he perceived a basket of toys covered with a tile, placed over an a canthus root, having been left there by her nurse. as the branches grew up they encompassed the basket, till, arriving at the tile, they meet with an obstruction, and bent downward. callimachus, struck with the object, set about imi

made to represent the basket; the abacus the tile; and the volutes the bending leaves. the composite is compounded of the other orders, and was contrived by the romans. its capital has the two rows of leaves of the corinthian, and the volutes of the ionic. its column has the quarterround, as the tuscan and doric order; is ten diameters high, and its cornice has dentals, or simple modillions. this pillar is generally found in buildings where strength, elegance and beauty are displayed. of the invention of order in architecture. the ancient and original orders of architecture, revered by masons, are no more than threethe doric, ionic, and corinthianwhich were invented by the greeks. to these the romans have added two: the tuscan, which they made plainer than the doric, and the composite, whi

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

the highest degree in the lesser mysteries, he who has passed this degree of the genuine mystic order is then, and then only, the widow's son of nine, or nain, ready to be raised by the strong grip of the paw of the lion of judah, to the kingdom of the heavens, there to receive the "well done, thou good and faithful servant, enter into the joy of your lord" for "him that overcometh will i make a pillar in the house of god, thence he shall no more go out" he is then immortal, loosed from the wheel of birth and death. summary in conclusion, it may be well to sum up the points which have been made in these articles on freemasonry and catholicism, it being understood that the term "catholicism" as here used does not refer to the roman catholic church alone "catholic" being taken in the sense

FULLER J F C SECRET WISDOM OF THE QABALAH

eshamah, rua'h, and nephesh. these forces, or qualities, find their activity in the outer or material world, which is alone cognizable and, therefore, existent to man because of his three-fold constitution. like the body of man, the tree of life is itself divided horizontally into four planes (see plate iv on page 31) and vertically by three trunks or pillars (see plate iv on page 32. the central pillar- known as harmony, or mildness, or sometimes as the perfect pillar, consisting of kether, tiphereth, yesod, and malkuth- is the tree of life as mentioned in the book of genesis. the right-hand pillar- that of 'hokmah 'hesed, and netza'h- is active, male, and positive, and is called the pillar of mercy, whilst that of binah, pahad, and hod is passive, female, and negative, and is called the

-hand pillar- that of 'hokmah 'hesed, and netza'h- is active, male, and positive, and is called the pillar of mercy, whilst that of binah, pahad, and hod is passive, female, and negative, and is called the pillar of justice. these two pillars constitute the tree of the knowledge of good and evil, because they are made up of unbalanced forces which can only find equilibrium in the central trunk or pillar. secret wisdom of the qabalah page 30 plate 4: the four planes of the tree of life secret wisdom of the qabalah page 31 plate 4: the three pillars of the tree of life secret wisdom of the qabalah page 32 the active mood of the divine light enters the right-hand pillar through 'hokmah, and the passive mood enters through binah, the union of these two lights creating the central pillar, the w

light, constitutes the great magical work of the qabalah. to the student of the occult it will be apparent that these two trees closely resemble the letter shin, also the caduceus of hermes with its central rod and its two entwined serpents, and also the ida, pingala, and central shushumna of hindu yoga. the whole scheme is symbolized in the temple of solomon, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the right and the left, represent the tree of the knowledge of good and evil- the eternal complementary forces in life without which nothing can be. this symbolism is an excessively ancient one thus, in the norse mythology we find the mystic tree yggdrasil, the roots of which are in the material world and the branches of whic

: twenty-two basal letters; they are placed together in a ring, as a wall with two hundred and thirty-one gates. the ring may be put in rotation forwards or backwards and its token is this: nothing excels gno= ong= pleasure) in good, and nothing excels ogn= ngo= plague) in evil. 8 in man good and evil represent the pillars of mercy and severity (or justice, whilst free will represents the central pillar of mildness. this mystery of good, will, and evil is the foundation of the symbolical temple of solomon. myer writes: the widow's son, hiram abiff of tyre, cast for the qabalistic temple of king solomon two high pillars or pylons of bronze; their capitals were pomegranates and lily work. the lily, most likely the lotus, an emblem of life, white or male, on the right side, the pomegranate, t

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

ilege to pronounce was still acknowledged, there was another god (the lord, the same as in china, whose worship they were beginning to adopt "and jacob vowed a vow, saying, if god will be with me, and will keep me in this way that i go, and will give me bread to eat, and raiment to put on, so that i come again to my father's house in peace; then shall the lord be my god" he then declared that the pillar or stone which he had set up, and which was the emblem of male procreative energy, should be god's house. as at the time represented by jacob there was evidently little or no spirituality among the israelites, this lord whom they worshipped was simply a life-giver in the most material or practical sense. the reproductive energy in man had become deified. it had, in other words, come to poss

that are among you' that there were images of god which were not strange, and that in these early times there were orthodoxy and heterodoxy in images as there are now. in ancient times the emblem of life-giving energy was an orthodox emblem; it is now a horror and its place is taken by an image of death. we infer from the context that laban's gods were orthodox" so, also, must have been the stone pillar set up by jacob at bethel (place of the sun. from a study of similar stones, examples of which are to be found in nearly every country of the globe, it is known that they represent the male energy, and from all the facts connected with the story of laban's gods it is probable that they were emblems of this power. we may suppose then that the "strange gods" the unorthodox gods, which jacob o

chuquilla, catuilla, and intyllapa. they say that as their ancestors journeyed from a remote country to the northwest they bore the image of their god in a coifer or box made of reeds. to the four priests who had charge of this box or ark he communicated his oracles and directions. he not only gave them laws but taught them the ceremonies and sacrifices which they were to observe "and even as the pillar of cloud and fire conducted the israelites in their passage through the wilderness, so this spanish devil gave them notice when to advance forward, and when to stay"[94 [94] faber, pagan idolatry, book i, ch. v. according to marsden, the new zealanders believe that three gods created the first man, and that the first woman was made from one of his ribs. among the otaheitans and various trib

as something apart from nature, there at once arose a desire for some corporeal object to represent this unseen and occult principle. during many of the ages of fire-worship, holy fire, although a material substance, seems to have been too subtle to clearly represent the god-idea, hence everywhere the worship of the serpent is found to be interwoven with it. in fact, so closely are serpent, fire, pillar, and other phallic faiths intermingled that it is impossible to separate them. the persians are by some writers said to have been the earliest fire-worshippers: by others the truth of this statement is denied, while many claim, and indeed the maji themselves declared, that they never worshipped fire at all in any other manner than as an emblem of the divine principle which they believed res

hrough which the figure of a huge serpent was passed; the monuments which throughout the nations of the east were set up at the intersection of roads in the center of market- places, and the bowing stones employed as oracles in various portions of the world, have all the same signification, and proclaim the peculiar religion of the people who worshipped them. whether as among the jews in egypt, a pillar is set up as a "sign" and a "witness" to the lord, or whether as with the mohammedans these figures appear as minarets with egg shaped summits, or as among the irish they stand forth as stately towers defying time and the elements, or as among the christians they appear as the steeple which points towards heaven, the symbol remains, and the original significance is the same. the lord of the

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ofzion. referred to binah. 0) riteof7..16,(intermediate) referred todaath.(k)riteofthesupremecrownorthirdorderr.r.et a.c.,referred to kether (23)thisdistribution is inpartamatterofconvenience and inpartarises naturally fromtheascentofthegrades.itsdesign and arrangements are entirely a c. secret, as ostensibly there will be an independentworkingofall the rites.(24)theschemeofrites belonging to the pillar of benignity can be entered only through martinism,withtheexceptionofthatreferable todaath.(25)themasonic rites can be entered independentlywithoutpassing from one to another (26)theadoptiveritescan be enteredonlythroughtheorderofthe eastern star.(27)by the designofthes.c.,theriteofmartinismwillact as a dragnetfor all the rites,butespecially for thoseofthecentralpillar, andthemostsuitable m

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ne corresponding under the sephira of (chokmah) where ask the governor of hylechtosend down the divine light into the matter, the lvx. perform what other opera255 tions you wish and then remove the tablets and continue the alchemical processes as usual. in the intervals between the stages etc. act as here prescribed. descriptionofthe plane. a beautiful garden in which is a fountain issuing from a pillar and filling a large oblong basin with a certain white water.thisplace is guarded by an angel with a caducean wand, who represents metatron onthisplane. ask him to bring you before thethroneof the governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 ang

s the neophyte half way between the altar and the pillars, facing the east.hierophant:'honoured hiereus, you will now impart to the neophyte the sacred signs, token and words, together with the present passwordofthe0=0gradeofthe order of them.267.r.267.velg'.d.267.place him between the pillars and watch over his fourth and perfect consecration.'thehiereus passes from his throne by n. to the black pillar and stands on the east side of it, facing s.thehegemon leaves neophyte and passing by n. takes up a similar position with regard to the white pillar but facing n.thesword of the hiereusissheathed.thehiereus turns w. and facing the neophyte, he stands between the pillars.hiereus:'frater adveniat regnum (vel alius, i will now instruct you in the secret signs, tokens andwordsofthis grade.thest

he egyptian nameof[the godofsilence]thepresent password is..it is changed at each festival of the equinox. i now place you between the pillarsofseth, hermes and solomon, in the gatewayofthe hidden knowledge' he draws the neophyte forward by the grip until he stands between the pillars, and then receives his sword from the hege255 mon. he returns to his former position e. of and close to the black pillar.hiereus:'letthe final and perfect consecration take place.'thekerux passes to the n. and there pauses until the procession is formed.thestolistes and dadouchos purify and consecrate the hall as in the opening,butin place of facing the hierophant and raising their vessels on high, they salute and then turn to consecrate the neophyte as previously.stolistes:'i purify you with water.'dadouchos

y salute and then turn to consecrate the neophyte as previously.stolistes:'i purify you with water.'dadouchos:'i consecrate you by fire' again saluting thethrone,they pass by s. and w.ton.,taking their places a short distance behind the kerux.hierophant:'honouredhegemon, i command you to remove the rope and to invest our frater with the badgeofthis grade.'thehegemon, passing from behind the white pillar, hands his sceptre to the hiereus, removes the rope and invests with the ribbonofa neophyte, saying:hegemon:'bycommand of the very honoured hierophant, i invest you with the badgeofthis grade.itsymbolises light dawning in darkness.'hereturns to the white pillar.u8thegoldendawnhierophant:'letthe mystical procession take place in the path255 way of light.'thehegemon leadingneophyte-whomust no

GILBERT THE MAGICAL MASON

seem to exist.fromour point of view we may regard the tree of life as a type of many divine processes and forms of manifestation,butthese are symbols we use to classifyourideals, and we must not debase the divine emanations by asserting these views of the sephiroth are real,butonly apparent to humanity.forexample, the kabalah demonstrates the grouping of the ten sephiroth into three pillars; the pillar of mercy, the pillar of severity, and the pillar of mildness between them; these may also be associated with the three mother letters, a, m, sh, aleph, mem and shin.thenagain by two horizontal lines we92themagical masonmay form three groups and consider these sephiroth to become types ofthethreedivisions of man'snature,the intellectual, moral,andsensuous (neglecting malkuth the material bod

oceed chochmah and binah, wisdom and understanding, and then is the crown concealed and lost to perception in its exaltedness, the word is lost, and replaced by other titles. in thetensephiroth, as in our lodges, we are taught of two great pillars, one on the right and on the left, the pillars of mercy and judgment; then a third exists between them, that of severity; tempered by mercy, and called pillar of mildness. these are similar to the masonic pillars of wisdom, strength, and beauty, while the ain soph aur above them is the mystic blazing star in the east. wisdom, strength, and beauty are the sephirotic 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

in flannel, was brought out and adored at intervals, and was supplicated even in the last century by wreckers who prayed for a shipwreck upon their coasts. borlase in hishistoryofcornwallalso tells us that many persons there revered certain stones, approaching them at night with torches and prayers for material success. in the old testament of the hebrews we read that the patriarch jacob set up a pillar of stone and anointed it with drink and oil as a religious action at bethel, to commemorate the appearance of jehovah to him in a dream, when he saw the ladder reaching from earth to heaven and received a special blessing (genesis, xxviii. jacob also set up a pillar as a witness of the covenant between laban and himself (genesisxxxi,45; in chapter xxxv, 14, we read that jacob set up another

illar of stone and anointed it with drink and oil as a religious action at bethel, to commemorate the appearance of jehovah to him in a dream, when he saw the ladder reaching from earth to heaven and received a special blessing (genesis, xxviii. jacob also set up a pillar as a witness of the covenant between laban and himself (genesisxxxi,45; in chapter xxxv, 14, we read that jacob set up another pillar in memory of a second appearance of jehovah to him; and in verse 20 we read that jacob set up still another pillar in memory of the death of his wife rachel; this latter is perhaps the earliest mention of a tombstone; and this example led to the reverence paid in later times to tombstones in relation to ancestor worship. so jacob appears to have set up altogether four notable pillars. joshu

n the 'cooke ms' of the 15th century, it is narrated that all science was written upon each of two pillars, one of which could not be destroyed by fire, and the other not injured by water; the legend relates that after the flood these two pillars were recovered by hermes and pythagoras and the inscriptions260themagical masonupon them formed the basis of all other knowledge. samuel erected a stone pillar between mizpah and shen and called it ebenezer (the stone of help, i samuel, vii, 12. king saul is said to have set up a pillar or monument at carmel as a memorial of his success over the amalekites.therewas also the pillar of absalom which he raised to commemorate himself because his sons had died 'and it is called absalom's monument unto this day, ii samuel, xviii, 18.thejewish historian

GILBERT THE SORCERER AND HIS APPRENTICE

bins of old have said rllsheth through the universe;thatname before which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritu

nyof passing by the forty-two assessors of the dead, represented by seated figures..then.comes rhe weighingofthe. soul, and. the mystical naming of various partsofthe hall, the naming of whichon by the variousg\jlu1dians,andissimilar to thel:jlystic. circumambulationofthe neophyre in the. path.ofdatkness in th,e 0=0when he has to nametheguardians of the gatesof'tbeeasrand west".thefigures on the. pillar represent theby the jackal-headed. anubis, the. guide ofthedead, into the. halloftruth.thesoul then watches the weighing of its actions in earth life against a figure oftruthinthe mystical scales ,of ma by anubis. tl).oth, ibis-headed, records the judgement and the devourer stands readytoseizeifthe soul has ledaneviuife.passing through this ordeal, the soul is then introduced into the prese

sung. for a long while nothing occurred.theni clearly saw against the gallery opposite to me, a faint light, which gradually took the appearance of a vague face. i know i could easily have imagined it was some one i knew,butas a fact i didn't. i only thought that this was very plainly a gauze mask with luminous paint. only i didn't quite see how it got there, or how it was suspended.itwas near a pillar, and i thought if it would only move a little to the right i could see how it was done. immediately, as if in answer to my thought, it swayed to the right. this seemed curious, and i began to wish it would move to the left, and then promptly it did so. rather astonished, i whisperedtoa lady next to me that it seemedtomove with my will. she replied:'ofcourse it does. would you like to see it

GILBERT R A THE MASONIC CAREER OF A

of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered only through martinism, with the exception of that referable to death (25) the masonic rites can be entered independently without passing from one to another (26) the adoptive rites can be entered only through the order of the eastern star (27) by the design of the s.c, the rite of martinism will act as a drag net for all the rites, but especially for those of th

benignity can be entered only through martinism, with the exception of that referable to death (25) the masonic rites can be entered independently without passing from one to another (26) the adoptive rites can be entered only through the order of the eastern star (27) by the design of the s.c, the rite of martinism will act as a drag net for all the rites, but especially for those of the central pillar, and the most suitable members who have drifted independently into the masonic and adoptive orders will ultimately be absorbed by the androgynous centre (28) with the exception of the third order r.r. et a.c, all rites will meet and recognise each other in daath, and so far the scheme of the s.c. will be at last unveiled (29) those who attain the third order will meet the c. for the first t

GNOSTIC CATECHISM

of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered only through martinism, with the exception of that referable to death (25) the masonic rites can be entered independently without passing from one to another (26) the adoptive rites can be entered only through the order of the eastern star (27) by the design of the s.c, the rite of martinism will act as a drag net for all the rites, but especially for those of th

benignity can be entered only through martinism, with the exception of that referable to death (25) the masonic rites can be entered independently without passing from one to another (26) the adoptive rites can be entered only through the order of the eastern star (27) by the design of the s.c, the rite of martinism will act as a drag net for all the rites, but especially for those of the central pillar, and the most suitable members who have drifted independently into the masonic and adoptive orders will ultimately be absorbed by the androgynous centre (28) with the exception of the third order r.r. et a.c, all rites will meet and recognise each other in daath, and so far the scheme of the s.c. will be at last unveiled (29) those who attain the third order will meet the c. for the first t

GNOSTIC HANDBOOK

ich are the supernal worlds, below which are the infernal. this map of the living cosmos is central to the sacred lore. while it may take many forms in the traditions that abound on planet earth, the essential characteristics are the same. when applied to traditional models of the universe, the horizontal bar of the cross becomes the earth, midgard, physical reality and the axis mundi becomes the pillar that spans the worlds. it is sometimes images as a vertical series of planes, worlds or dimension, a tree, a ray (the ray of creation of gurdjieff) or a pillar. indeed it is the beanstalk that jack climbed to reach the world of the giants! the axis mundi and the sacred tree the axis mundi is the pillar and at its center is the nexus of earth, the earth turns on this center and its horizonta

ir, the second among the frost giants, where ginnungagap once was. the third extends over niflheim and under that root is hvergelmir, and nidhogg gnaws the bottom of the root. gylfaginning, younger edda snorri sturluson, trans. antony faulkes. yggdrasil is one of the more poetic and expressive images of the great chain of being. in some forms of northern worship it was celebrated with a "gigantic pillar, one of which, irminsul was renowned for its size, but was destroyed by charlemagne in his attempted conversion of the saxons in the eighth century. from the world tree extends nine worlds or realms, five of which are on the central axis and four in the directions. pathways link all the worlds with the central axis. the gnostic handbook page 22 (the system of nine rather than seven duplicat

ther angel nor saint, receives the veneration of the one who accomplishes the old testament, as well of the one who is the begetter of the new testament; who is she, then, but the truest humanity, the purest and most whole of beings, the macrocosmic whole, the living soul of nature and of the universe eternally united and uniting in the process of time with the divine and uniting all that is. the pillar and foundation of the truth, pavel florensky. the importance of sophia can be best understood when we understand the primal myth behind her nature. throughout many cultures there has been the legend of the goddess who is stolen from the world of life and is taken to the underworld. there she is kept captive pinning for her lover who is still in the other world. she waits and pines until at

ook closely and carefully analyse what you read. in the book of revelation we have an exciting description of what will occur at the end of the earth cycle when the "born again, the spiritually transformed enter the new kingdom. as part of the description the following is outlined. chapter eight: conditional immortality& reincarnation the gnostic handbook page 80 him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my god, which is new jerusalem, which cometh down out of heaven from my god: and i will write upon him my new name. revelation 3:12 this verse clearly explains that those who have overcome (that is those who completed their spiritual development, will become a pill

the celestial class will be deified and unit with the pleroma. the terrestrial class are those who achieve perfection at the resurrection. they apply and follow the gnostic principles in many lives as they transform from earthly to heavenly substance. the terrestrial class will continue their development in the next great chain of being (new heaven and new earth. him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my god, which is new jerusalem, which cometh down out of heaven from my god: and i will write upon him my new name. revelation 3:12 and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. and i j

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

throat centre, but originating in the ajna. only by communion with the logos can the ajna be awakened. the counsel and warning is that there will be a temptation to make others worship at your feet. no semblance of fallen self can be allowed to remain when awakening this force, any dialectic field will cause destruction. the promise offered to those who overcome this centre is that they be made a pillar in the temple of god. that is, they will have their whole chakra system activated and transformed, and will thereby become static in nature and achieve immortality. the church of laodicea the church of laodicea is the sahasrara or crown centre. it is located above the top of the head and is known as judging the people. its name suggests the immense and awesome power of this centre, it is th

n. they will be translated to become immortals within the heavenly hierarchy. the terrestrial class are those who achieve perfection at the resurrection. they apply and follow the gnostic principles through many lives as they transform from earthly to heavenly substance. they follow the will of the pleroma and are reborn as his children on the restored new earth. him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my god, which is new jerusalem, which cometh down out of heaven from my god: and i will write upon him my new name. revelation 3:12 and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. and i j

GOLDEN DAWN LESSER BANISHING RITUAL OF THE HEXAGRAM

he lbrp, one should learn to banish the planetary influences. the banishing ritual of the hexagram (brh) serves this purpose. like the lbrp, though, it is a minor banishing for lesser workings. before attempting to consecrate any magical weapons both the supreme ritual of the pentagram and hexagram should be learned. however, with this ritual and the lbrp, rituals such as israel regardie's middle pillar exercise can be performed -frater p.a.l. face east. perform the qabalistic cross as in the lbrp. perform the analysis of the keyword. trace the banishing hexagram of fire, in gold, before you in the air vibrate ararita and end in the sign of silence. turn to the south. trace the banishing hexagram of earth. vibrate ararita turn to the west. trace the banishing hexagram of air. vibrate arari

GOLDEN DAWN RITUALS A

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

t. note by d.d.c.f [y] 33. enochian dictionary the adept must now pass an examination on [f. 34. z2 consecration and invocation the adept must now pass an examination on [h. the adept must now pass an examination on assigned ritual work [h1. reading list for z.a.m *1. astral projection, ritual magick and alchemy by francis king *2. fama fraternitas (provided *3. confessio (provided) 4. the middle pillar by israel regardie 5. the gospel of john- new testament 6. the book of revelations- new testament 7. genesis- old testament 8. ezekiel- old testament 9. the philosopher's stone- by israel regardie 10. catenea- by homeri 11. lexicon of alchemy- by rulandus 12. philosophy of natural magic- by agrippa 13. egyptian magic- by florence farr 14. the kabbalah unveiled- by s.l. mathers 8 15. zanoni

GOLDEN DAWN RITUALS B

two angles are rtk and hmkj. the two side points or arms of the pentagram are attributed unto m on the left and n on the right. the left arm attributed to the element of m is represented by the sword, z, and man. the kerubic emblem of k is also attributed to the left arm. this arm is colored yellow. the top horizontal line which partly forms the arm is attributed to twklm. twklm is of the center pillar of which all the above sephiroth are of the sephirotic element of m. in addition, the top portion of twklm is attributed to m. this is represented by the top portion being of a citrine color. this alludes to a deep and profound mystery. the mystery is that the macroprosopus is represented by hyha and is contained, yet hidden, within the symbol of the microprosopus. the symbol of the micropr

GOLDEN DAWN RITUALS ENOCHALL

or of the enochian calls. nanaeel: power (cf. micalz, lonsa. nanba: thorn(s. nanta: spirit of earth on the tablet of union. naoo/ naooo: angel ruled by aiaoai oiiit. naop: subservient angel of earth angle of earth tablet. napea/ napeai: sword/ o you swords. napta: sword/ swords/ two-edged swords, also see nazpsad. nataab: of government. navaa: angel, also known as naaa. nax (meaning unknown) naz: pillar/ pillars (cf. nazarth, nazavabh. nazarth: pillars of gladness (cf. naz. nazavabh: hyacinth pillars (cf. naz. nazps: sword/ earls. nazpsad: sword/ swords. also see napta. nbrc: angel, companion of cnbr. nbrt: kerubic angel of earth angle of air tablet. ncoc: kerubic angel of earth angle of earth tablet. ndazn: angel also known as ndzn. ndfm: subservient angel of air angle of air tablet. ndno

GOLDEN DAWN RITUALS VENUSZAM16

should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory formula of the middle pillar, and invoke kether, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wise, sole eternal and sole merciful one, be the praise and glory forever, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mys

ee by thy sigil and the symbol of venus which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of attraction, passion and desire summed up in the holy name of netzach. i invoke thee powerfully by the name of yhvh tzboath a (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence hagiel" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over i

ferver, attraction and hunger for spiritual perfection, thee do i invoke. hathor, lady of flame, thee thee do i invoke. thou who art covered in emerald, thee do i invoke. thou who wearest a purple headband with a passionate green and red feather, i do invoke thee passionatly. thou who art called the queen of happiness, come thou forth, i do invoke thee. oh hathor( vibratory formula of the middle pillar) before thee i have covered my face. arise, great queen, arise and shine now upon me, for i have clothed myself in thy image, and stand humbly before thy face. thy divine lady of a thousand names, if i call thee astarte, venus, or aphrodite, thou art nameless unto eternity. mistress of the evening, guide me unto the sacred light, let me call my home, the house of horus. the house above, het

GOLDEN DAWN RITUALS Z1

chiefs, or members asked to represent them on the dais, wear white gowns. the cords and tassels of all mantles of chiefs or officers should be white to symbolize spiritual purity and influence of the divine and shining light. members of the outer order wear a black gown or tunic with a sash indicating their grade across it. the black sash crosses from the left shoulder (from the side of the black pillar, as they first received it, and the white sash from the right shoulder. egyptian head-dresses, or nemysses are worn by the chiefs and officers with those of the chiefs being of the color of their mantles striped with the complementary color. those of the officers are striped equally in black and white or plain black squares of approved pattern. the key to the formation of the tunic and nemy

r mantles striped with the complementary color. those of the officers are striped equally in black and white or plain black squares of approved pattern. the key to the formation of the tunic and nemyss is the crux ansata, for the nemyss makes the oval, and the arms and body of the tunic, the cross. the symbolism of the temple the bases of the two pillars are respectively in jxn and dwh; the white pillar being in jxn and the black pillar in dwh. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the l element in twklm. the columns are respectively black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counterchanged color any appropriate egyptian designs, emblematic of

hould be represented in counterchanged color any appropriate egyptian designs, emblematic of the soul. 5 the scarlet tetrahedronal capitals represent the o of test and trial, and between the pillars is the porchway of the region immeasurable. the twin lights which burn on their summits are "the declarers of the eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the n

the light of the four lettered name hwhy in trapt. the cross of four arrowheads, representing the keen and swift impact of the light, coming from behind 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

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 through the middle pillar to twklm. it is called "the sceptre of power" and invests him with the power of declaring the temple open or closed in any grade if time be short, and this is done by saying "by the power in me vested by this sceptre, i declare this temple duly opened (or closed" 8 this method of opening and closing "by sceptre" should only be used in great emergency where time presses. it should not be use

GOLDEN DAWN RITUALS Z2

e thing that they behold! so mote it be. k. now, move to the north, face east, and say, i have set my feet in the north and have said, i will shroud myself in mystery and concealment. then, repeat the oration, the voice of my higher soul, etc, and then command the mystic circumambulation. l. move around as usual to the south, halt formulating thyself as shrouded in darkness, on the right hand the pillar of o, and on the left the pillar of cloud, but reaching from darkness to the glory of the heavens. m. now move from between the pillars thou hast formulated to the west, face west, and say, invisible i cannot pass by the gate of the invisible save by the virtue of the name of darkness. then, formulating forcibly about thee the shroud of darkness, say, darkness is my name, and concealment. i

GOLDEN DAWN RITUALS Z3

l man of unpurified desires cannot be a dweller in the hall of the truth. the goddesses of the scales immediately purifies and consecrates him, which operation calls into action the forces of the pillars in his own sphere of sensation. this is the first of four consecrations because when the pillars of the tree are projected onto the sphere of sensation there are four pillars, of which the middle pillar is the axis. at this point of the ceremony, the astral appearance of the candidate is that of a form wrapped in darkness as if extinguished thereby, and having unto his right and unto his left the faint semblance of the two great pillars of fire and of cloud, from which issues faint rays into the darkness which covers him. immediately above his sphere of sensation there will appear a ray of

formulation of the angle of rtk. the hoodwink is again slipped up giving a still further glimpse of the nature of the divine light, though to the mind of the candidate, an imperfect one. therefore, it is to him, as expressed in the answer of the hegemon, a light dimly seen through the darkness, yet heralding a glory beyond. the speech of the hierophant formulates the forces of the hidden central pillar. after this, the candidate passes to the altar of the univese, which receives the influences of the three pillars, as though the ray from the divine would descend into the darkness of the mind, for then, but not until then, is he fitted to realize what are the first things necessary to the search for the shining light. the hierophant now leaves his throne and passes between the pillars, eit

e hiereus to the aid of the candidate, so that he may more safely and resolutely combat the temptations of the evil persona. the hierophant has returned to his throne while the hegemon holds the insignia of the hiereus as he confers the signs, etc. she thus affirms the necessity of the force represented by the hiereus to the candidate. 7 the hierophant on the throne, the hiereus east of the black pillar and the hegemon east of the white pillar again form a triad which here represents the reflection of the three supernals. the higher soul is formulated between the pillars in the place of equilibrium. the candidate is in the place of the evil triad and the hiereus now advances to the place of harpocrates between the pillars to give the words. after the giving of the words and signs, the hier

uilibrium. the candidate is in the place of the evil triad and the hiereus now advances to the place of harpocrates between the pillars to give the words. after the giving of the words and signs, the hiereus draws the candidate forward between the pillars and for the second time in the ceremony, the higher soul stands near and ready to touch him. the hiereus returns to his place east of the black pillar so that the three chief officers may formulate and draw down to the candidate, by their insignia, and the influence of their symbols, the forces of the supernal triad. it is important, therefore, that at this point, they should be in these places. the candidate now stands between the pillars, bound with a rope like the mummied form of osiris, between isis and nepthys. the final consecration

and it is to lie to him because, though correctly formulated, it will not be correctly received. 14 the forms of thmaah: there are four forms of spelling for the goddess thma- est whereby she is attributable to the four letters of the name, and therewith to the elements and the tree. n: hnyb, heh. d: hmkj. yod. thma-oe-tt thma-oe-sh l trapt. vau. m twklm. heh. thm-a-oe-st (final) thm-a-oe (middle pillar) in the equinox ceremony, the hegemon is m, spirit, and the principal officer. she reconciles from east to west, and from north to south, and in a circular formulrtthe rose cross ritual r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross ritual is a primary ritual of the adept in the r.r. et. a.c. all adepti in the order perform this ritual on a regular basis. it has seve

GOLDEN DAWN RITUALS ZAM10

rents reflected from the supernal light. i am established as an eternal rock of righteousness, for dwsy is the foundation of the righteous. the sphere of my nephesch, and the seven palaces of twklm are cleansed and consecrated, balanced and pure, in the might of thy name, ynda, to whom be twklm, hlwdg, hrwbg, the rose of sharon and the lily of the valley. amen" step 10 perform the advanced middle pillar and the circulation of the body. seal the energy by drawing a rose cross before you. step into it. step 11 assume the god form of hoorpokratist. say "hoorpokratist, thou art lord of the silence. hoorpokratist, thou art lord of the sacred lotus. o thou, hoorpokratist, thou that standest in victory on the heads of the infernal dwellers of the waters wherefrom all things were created, thee, th

GOLDEN DAWN RITUALS ZAM11

upon the earth. i am the way, the truth, and the life, no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness into the light. i have fought upon the earth for good and have chosen in thy holy name to continue the work of thy will" step 12 now bring forth the light into the body and turn it to a rose pink. expand it at the heart by formula of the middle pillar. 6 circumambulate three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light" step 13 face east standin

GOLDEN DAWN RITUALS ZAM14

that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 23 vibrate hwchy by the vibratory formula of the middle pillar. also perform the mystical circumbulation three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. o

GOLDEN DAWN RITUALS ZAM16

should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using hyha and atyrara. employ the vibratory formula of the middle pillar, and invoke rtk, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wise, sole eternal and sole merciful one, be the praise and glory forever, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy myster

thy name. i call thee by thy sigil and the symbol of k which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of love, majesty and graciousness summed up in the holy name of dsj. i invoke thee powerfully by the name of la (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence layphy" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over i

es, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the amoun god form, invoke amoun as follows "o thou, the concealed one, the opener of the day, thee, thee do i invoke. amoun (vibrate by middle pillar, o thou circle of stars whereof my genius is but the younger brother, marvel beyond imagination, soul of eternity before whom time is ashamed, the ruach bewildered, and the neschamah dark, not unto thy majesty may i attain unless thine image be love. therefore, by seed 9 and root, and by bud and leaf, and by flower and fruit of my entire being, do i invoke thee, whose name and power is love

d fruit of my entire being, do i invoke thee, whose name and power is love (assume the god form of amoun) o secret of secrets that art hidden in the being of all that lives, lord secret and most holy, source of light, source of life, source of love, source of liberty, be thou ever constant and mighty within me that i may forever remain in thine abundant joy. amoun (vibrate and circulate by middle pillar, thou father of all the great gods above, whose name is strength, whose being is love, whose nature is benign, thee do i invoke. amoun, mighty, merciful, magnificent, thee do i invoke. thou whose sephira is dsj, whose lordship is the realm of whirling fire and rain storm, thee, thee do i invoke. o thou whose head is of amethystine blue, whose heart is pitiful, and whose judgment just, where

ose nature is benign, thee do i invoke. amoun, mighty, merciful, magnificent, thee do i invoke. thou whose sephira is dsj, whose lordship is the realm of whirling fire and rain storm, thee, thee do i invoke. o thou whose head is of amethystine blue, whose heart is pitiful, and whose judgment just, where the rose dawn shines out amid the gold, thee do i invoke. o amoun (vibratory formula of middle pillar, before thee have i covered my face. arise, great king, arise and shine in me, for i have hidden myself and stand humbly before the glory of thy face. in the chariot of life eternal is thy seat, and thy steeds course the firmament of nu. behold! thou didst lift up thy voice, and the hills were shaken! thou didst cry aloud, and the everlasting hills did bow. o my father, my father, the chari

GOLDEN DAWN RITUALS ZAM18

of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the 4 newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed" step 11 take on the god form of osiris using middle pillar formula"'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe

GOLDEN DAWN RITUALS ZAM20

evil and the good, and try all things of doubtful and fictitious seeming with sure knowledge and sound judgment" step 16 rise and project your astral form to the east of the altar. hold the lotus wand in the right hand, turn, face your body, take the left hand in the left hand of the astral and in both astral and physical say "hyha, hyha, hyha, hyha (vibrate and circulate by formula of the middle pillar. thou who dwellest in the boundless light, in whom only is being, who alone can say i am, beginner of movement, bestower of the gift of life in all things, thou who fillest the limitless universe with thy essence, grant unto me the presence of the prince of countenances, the great angel wrffm. he who bringeth others before the face of god, let him lead me in my aspirations after that divine

all that earth can offer so that i may attain unto that supernal and only self, united in the glory of ain soph aur. let me dwell in that land which far-off travelers call naught. o land beyond honey and spice and all perfections, i will dwell therein with my lord, ynda, forever" step 28 visualize and attract the genius from above by aspiration. vibrate the name hyha by the formula of the middle pillar, and circulate, striving by all the power of the 11 human will to exalt yourself into the genius. then, circumambulate three times. return to the pillars, and face east. say "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live; and whomsoever liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was d

onciler with the ineffable. i am the dweller of the invisible. let the white brilliance of the divine spirit descend. in the name and power of that divine spirit, i invoke thee, o my divine genius, that thou manifest thyself to me and in me, to help me to purify my lower self, to teach and assist me to unite myself unto thee in divine perfection so that i also may be built into the living rock, a pillar of the temple of my god. also, that i may no longer come to dwell on earth as mortal man, but that i may be as osiris going forth to seek and to save the lost ones of the race of man" after contemplating say "thus, at length have i been enable to begin to comprehend the form of my higher self" step 31 return to west of the altar, facing east. say: 12 "and now, in the name and power of the d

GOLDEN DAWN RITUALS ZAM21

erse, thoth magus of fire south, horus magus of water west, isis magus of earth north, nephthys magus of air east, aroueris (note: if there are less than the required number of adepts, perform the s.i.r.h. first, then form the god shells (all god forms perform the following invocation, one at a time, in the following order) 1. horus 2. isis 3. nephthys 4. aroueris (chief adept performs the middle pillar silently behind altar of the universe uniting with the infinite light while this process is taking place "come thou forth i say, come thou forth in the name of the mighty and terrible one, elohim gibor, and may thy mighty archangel kamael, thy angels seraphim, defend with all the force, power and might of geburah, and make all spirits subject unto me. entrust me with the power to invoke thy

GOLDEN DAWN RITUALS ZAM22

oration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to invoke rtk. let the adept not rush this process until the sensation of the divine force is present within the ruach, nephesh and the g uph. let the adept take as much time as necessary to contemplate the higher and divine genius. when the adept is ready to proceed, recite the following prayer "unto thee sole wise, sole eternal and sole merciful one, be the praise and glory forever. thou

thy spirit unto thy control, trws, so that this creature of talismans may have power, life, beauty and light to make a divine link with all those powers, majesties and graciousness which are summed up in the holy 11 name of trapt. laykn, i do invoke thee powerfully to come forth and bring unto your direction the spirit of a, trws, in the name of tudw hwla hwhy. step 7 vibrate by formula of middle pillar, tudw hwla hwhy, and circumambulate thrice and return to your position. say: i do potently conjure and exorcise thee to charge this talisman, thou intelligence laykn. step 8 lift up the talisman, and remove veil, leaving the cord underneath. exclaim loudly: light! creature of talismans, long hath thou dwelt in darkness, quit the night and seek the day. step 9 replace it upon the altar in th

majesty! thou whose glory is so brilliant that none can resist thy dazzling beauty, thee, thee do i invoke and call forth from thy throne in the sky! step 11 assume the god form of ra. say: 12 thou art the flame that causeth thine enemies to fall paralyzed with terror, yet thou art also the kind heart unto him that calleth upon thee. hail unto thee, ra (vibrate and circulate by formula of middle pillar, from whose mouth sprang forth the gods. thee, thee do i invoke. o thou whose flaming eyes watcheth endlessly, and from whose gaze causeth hearts to melt at the sight of thee. o thou who art most beloved above all, and whose glory causeth the gods to rejoice, thee, thee do i invoke! hail ra (vibrate and circulate by formula of middle pillar) oh thou whose name is unknown. i praise thee from

GOLDEN DAWN RITUALS ZAM3

t thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept now begin, using the fullness of the moon as a sigil to rise in the planes unto the sephira of dwsy. the adept should take full caution not to allow any illusion or form to distract him or her from the work and should quickly banish astral distractions should they appear. step 5 the adept should now, using the formula of the middle pillar, infuse the sphere of sensation with the briatic color of dwsy (purple) until the adept feels fully integrated in the yesodic astral current. let the adept now astrally perform the s.i.r.h. of trapt, reciting the divine names and rising in the planes to trapt, the place of the a. the adept now stands in trapt under the light of rtk. step 6 let the adept now integrate his astral body with th

GOLDEN DAWN RITUALS ZAM4

c. z e l a t o r a d e p t u s m i n o r 2 this meditation is for the zelator adeptus minor and should be performed on a regular basis to obtain divine guidance and to reach higher levels of malkuth, i.e. briah. this ritual will also strengthen the neschamah as well as radically give you more control of the elements. step 1 perform the l. b. r. p, b. r. h. and s. i. r. p. step 2 begin deep middle pillar breathing until your nephesch is filled with divine white brilliance, and you feel elevated to an integration with the neschamah. no part of you should feel crude, gross or mundane. you should be flashing and glowing with divine white brilliance. step 3 formulate the following in white, flashing brilliance: a d r a h n y n d a y h a r rah ynda 3 this can also be painted on black poster boar

adeptus minor in the overall achievement of the great work. step 4 pronounce the name slowly, vibrating it a minimum of seven times, though more would be better. make the letters flash and glow. step 5 invoke the telesmatic image of rah ynda in your sphere of sensation. make certain the image fills your entire universe (see lesson on telesmatic images) step 6 continue by the formula of the middle pillar vibration method, then absorb the image into yourself, seeing only the flashing letters. step 7 now breath deep, and absorb the name as well. open yourself up to images, thoughts and feelings. allow the energy to be totally infused in your body. also, make certain you are glowing with divine white brilliance when you formulate the telesmatic image, for to not do so could invoke an adverse e

GOLDEN DAWN RITUALS ZAM5

flashing letters. step 7 now breath deep, and absorb the name as well. open yourself up to images, thoughts and feelings. allow the energy to be totally infused in your body. also, make certain you are glowing with divine white brilliance when you formulate the telesmatic image, for to not do so could invoke an adverse energy. step 8 banish by the way of the l.b.r.p. and b.r.anthe bornless middle pillar r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 notes on the bornless middle pillar exercise by g. h. frater p. c. a. the bornless middle pillar is designed to equilibrate the elements within the sphere of sensation under the divine rulership of spirit. in the bornless middle pillar exercise, the letter c glowing above the head is depicted as black. let this not be confused with the

he spirit; the filling of one's sphere of sensation with the darkness of the evil averse pentagram. many individuals and groups would argue that the averse pentagram is not an evil symbol, but remember, that any action against one's divine and true will is an evil action, therefore, disproving the argument that the inverted pentagram in one's sphere of sensation is acceptable. the bornless middle pillar exercise should be performed by the adept as an important prerequisite to the bornless ritual. it may also be used as a method to spiritually focus on the higher genius. the use of this ritual on a daily basis will develop the mind and the body to further aid the adept in the continual effort for union with the higher genius. for maximum effectiveness, the ritual should be memorized. the ri

rformed by the adept as an important prerequisite to the bornless ritual. it may also be used as a method to spiritually focus on the higher genius. the use of this ritual on a daily basis will develop the mind and the body to further aid the adept in the continual effort for union with the higher genius. for maximum effectiveness, the ritual should be memorized. the ritual of the bornless middle pillar part 1 step 1 holding the lotus wand by the white band, perform the l.b.r.p. and the s.i.r.p. step 2 formulate the divine white brilliance above your head and vibrate hyha (minimum of four times, maximum of twenty-one times. step 3 3 visualize the black fire of utter brilliance beyond comprehension, forming the letter c superimposed upon the divine white brilliance in rtk. step 4 vibrate al

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

lving the use of spherical trigonometry. we are convinced that the findings made by you and your associates are valid, and that they raise extremely important questions affecting geology and ancient 20 ibid, p. 225ff. 21 ibid, p. 228. graham hancock fingerprints of the gods 41 history. 22 hapgood was to make one more important discovery: a chinese map copied from an earlier original on to a stone pillar in ad 1137.23 this map incorporates precisely the same kind of high quality information about longitudes as the others. it has a similar grid and was drawn up with the benefit of spherical trigonometry. indeed, on close examination, it shares so many features with the european and middle eastern maps that only one explanation seems adequate: it and they must have stemmed from a common sourc

, were monoliths so big and cumbersome yet so well cut that they almost seemed to be the work of super-beings. sunken temple like a disciple at the feet of his master, i sat on the floor of the sunken temple and looked up at the enigmatic face which all the scholars of tiahuanaco believed was intended to represent viracocha. untold centuries ago, unknown hands had carved this likeness into a tall pillar of red rock. though now much eroded, it was the likeness of a man at peace with himself. it was the likeness of a man of power. he had a high forehead, and large, round eyes. his nose was straight, narrow at the bridge but flaring towards the nostrils. his lips were full. his distinguishing feature, however, was his stylish and imposing beard, which had the effect of making his face broader

ed the sinuous form of a snake coiling upwards from ground to shoulder level. and as i looked at this beautiful design (the original of which had perhaps been embroidered on rich cloth) the picture that came into my mind was of viracocha as a wizard or a sorcerer, a bearded, merlin-like figure dressed in weird and wonderful clothes, calling down fire from heaven. the temple in which the viracocha pillar stood was open to the sky and consisted of a large, rectangular pit, like a swimming pool, dug out six feet below ground level. its floor, about 40 feet long by 30 feet wide, was composed of hard, flat gravel. its strong vertical walls were formed from precisely dressed ashlar blocks of varying sizes laid closely against one another without mortar in the joints and interspersed with taller

tical walls were formed from precisely dressed ashlar blocks of varying sizes laid closely against one another without mortar in the joints and interspersed with taller, rough-hewn stelae. a set of steps was let into the southern wall and it was down these i had come when i had entered the structure. i walked several times around the figure of viracocha, resting my fingers on the sun-warmed stone pillar, trying to guess its purpose. it was perhaps seven feet tall and it faced south, with its back to the old shoreline of lake titicaca (originally less than six hundred feet away).4 ranged out behind this central obelisk, furthermore, there were two others, of smaller stature, possibly intended to represent viracocha s legendary companions. all three figures, being severely, functionally vert

g leggings, his features were those of an anglo-saxon. he had a full pointed beard and wore a curious floppy cap on his head. in his left hand he extended a flag, or perhaps a weapon of some kind. his right hand, which he held across the middle of his chest, appeared to be empty. around his slim waist was tied a flamboyant sash. the other caucasian figure, this time carved on the side of a narrow pillar, was similarly bearded and attired. who were these conspicuous strangers? what were they doing in central america? when did they come? and what relationship did they have with those other strangers who had settled in this steamy rubber jungle the ones who had provided the models for the great negro heads? some radical researchers, who rejected the dogma concerning the isolation of the new w

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

lack banishings pentagram and hexagram of earth in the air before you. fill the room in the the scent of musk or sandalwood. step 2. recite the fifth call as follows: mighty sounds have entered into the third angle, and have become like olives on the olive mount. they look with gladness upon the earth and dwell in the brightness of the heavens like continual conforters. on them i have fastened 19 pillar of gladness and gave them vessels to water the earth together with her creatures. they are the brothers of the first and second they have begun their own seats and have decorated them with 69,636 ever-burning lamps. their numbers are as the beginnings, the ends, and the contents of time. therefore come and obey the purpose of your creation. visit us in peace and comfort. perfect us as recei

GREY W G CONDENSATION OF KABBALAH

man. 10 malchut, the kingdom. a young female representing nature clothed as a bride, because nature was regarded as the proper mate of mankind symbolised by the shechinah or visible signs of the presence of god on earth, personified as an attractive female. there are colour-associations with the spheres of the tree. again there is a simple up and down and side to side logic to this. the left hand pillar is black, and called the pillar of severity, the right hand one beingwhite and termed the pillar of mercy, while themiddle pillar is gold (or yellow) and called the pillar of mildness. this illustrates the golden rule of life- 7 between extremities always choose the middle way. from top to bottom of the tree the first sphere is just a brilliance beyond being plainwhite. at sphere 2, we have

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

at esoteric procedure in general. 1. the orphic way. called so after orpheus, patron of song, dance, and free expression. orphically inclined people usually love gaiety and glamour while looking for god emotionally and artistically. they dislike hard and fast rules and regulations, preferring to follow what they consider natural impulses and inner instincts. they tend to associated with the white pillar side of the tree. 2. the hermetic way. after hermes trismegistus, patron of the hermetic 11 figure 4 keshet the bow, and chetz the arrow mysteries. these concern ordered rituals, intellectual pursuits, sciences, and exact procedures governed by definite rules and calculated formulae. often regarded as the opposite of orphic procedures. rationality and logic is the control here. hermetic peo

tic way. after hermes trismegistus, patron of the hermetic 11 figure 4 keshet the bow, and chetz the arrow mysteries. these concern ordered rituals, intellectual pursuits, sciences, and exact procedures governed by definite rules and calculated formulae. often regarded as the opposite of orphic procedures. rationality and logic is the control here. hermetic people usually associate with the black pillar, the pillar of severity, of the tree. 3. the mystic way or the middle way is the most difficult way of approaching divinity. it is by sheer devotion and absolute dedication to the cause of cosmos. it takes a very great sense of self-sacrifice to follow this way, and almost no ordinary soul is capable of following this path of progress. many start, then usually branch to one side or the othe

difficult way of approaching divinity. it is by sheer devotion and absolute dedication to the cause of cosmos. it takes a very great sense of self-sacrifice to follow this way, and almost no ordinary soul is capable of following this path of progress. many start, then usually branch to one side or the other because they are safer and more comfortable than this demanding one- the middle or golden pillar of the tree. some humans are drawn naturally to one side or the other and remarkably few to the centre. most of us use a bit of each in our practice, but the general impression is that the middle way is the best approach for a modern westerner since it includes a workable percentage of both ways. there are two other useful concepts to be considered about the tree on our way back up it. one

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

r to the carolingian poetry, the product mainly of a german tribe, or even to the british. arthur belongs to the^ wild host^ and the' heaven's wain' morgana coincides with norns and elfins. a great deal nearer still stands charles with his heroes: he is the long-beard that sleeps in the mountain and rides on the karl-wain, his karlstone is the same as the woden-stone (p. 155, roland stands on the pillar, froberge reminded us of fro (p. 216, and galans, who plies the forge for these frankish heroes, is wayland, wielant, volundr. berthe with the foot, progenitress of charles, is our berhta (p. 429; and, attached to her, stand flore and blanchefleur with their elvish names (p. 1063. charles's loved one was an elfin (p, 435, auberon is elberich and elf-king; and preface. xlvii maugis, malagis=

sius 140b, 2 cbamisso's peter schlemihl rests, no donbt, on a legend substantially the same. of the homesprite yollmar, on tbe contrary, notbing was seen but tba shadow, p. 509. devil. 1025 offered his assistance ou condition that; when the church was finished, esbern should be able to tell the trold^s name, or else forfeit to him his heart and eyes. the work went rapidly forward, and only half a pillar was wanting, when esbern began to be alarmed, because he knew not yet the trold's name. anxious and sad he wandered in the fields, when at the top of a rock he heard the voice of a trold-wife 'hush, hush, my child, to-morrow comes thy father fin bringing thee esbern snare's heart and eyes to play with' esbern came home comforted; he stept into the church, the trold was just bringing up the

s, when at the top of a rock he heard the voice of a trold-wife 'hush, hush, my child, to-morrow comes thy father fin bringing thee esbern snare's heart and eyes to play with' esbern came home comforted; he stept into the church, the trold was just bringing up the stone shaft that was still wanting, when esbern hailed him by the name of fin! in a rage the ti'old shot up into the air with the half-pillar: that is why the church stands on three pillars and a lialf only. fiimr is the name of a dwarf in the edda. the german legend on p. 549 is told thus in lower hesse: a peasant on the euenbach (by the sandershiiuser mt. near cassel) had so much corn to gather in, that he knew not how to house it all: his barn was too small, and he had not the money to build a larger. as, thoughtful and anxiou

glance of the eye kills snakes, scares wolves, hatches ostrich-eggs, breeds leprosy. eadulfi ardentis homil. 42' cavete ab illis qui dicunt, quosdam ocuus urentibus alios fascinare* persius 2, 34 has urentes oculi; andfascinare, jsaakaivetv with the ancients meant chiefly this kind of sorcery. the on. expression is sion-hverfing, look-throwing' sundr stauk sula for sion iotuns' asunder burst the pillar at the look of the giant, sgem. 53. stigandi can by his look destroy anything; when taken prisoner, they pull a bag over his head (dreginn belgr a hofut honum: he peeps through a hole in the sack, and ivitli one looh spoils a field of grass, laxd. p. 152-6. different and yet similar are the sjiarp eyes of certain heroes (p. 391) and maids, e.g. svanhildr being bound is to be kicked to death

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

y, she took a part of the earth up again, which she deposited at another place not far off: oratories were reared on both sites (mem. de 1 acad. celt. 2, 218. in the charente country, arrond. cognac, cornm. saintfront, a huge stone lies by the ney rivulet; this the holy virgin is said to have carried on her head, beside four other pillars in her apron; but as she was crossing the ney, she let one pillar fall into saintfront marsh (mem. des antiquaires 7, 31. according to a greek legend, athena was fetching a mountain from pallene to fortify the acropolis, but, startled at the ill news 538 giants. brought by a crow, she dropt it on the way, and there it remains as mount lykabettos. 1 as the lord god passed over the earth scattering stones, his bags burst over montenegro, and the whole stock

. olaf declared to him his purpose, and the giant (troll) offered to complete the building by his single self within a certain time; for wages he demanded the sun and moon, or st. olaf himself. to this the king agreed, but projected such a plan for the church, as he thought impossible of execution: it was to be so large, that seven priests could preach in it at once without disturbing each other; pillar and ornament, within and without, must be wrought of hard flint, and so on. erelong such a structure stood completed, all but the roof and spire. perplexed anew at the stipulated terms, olaf wandered over hill and dale; suddenly inside a mountain he heard a child cry, and a giant-woman (jiitteqvinna) hush it with these words: tyst, tyst (hush! 2 to-morrow comes thy father wind- and- weather

s, all would be straight. the prose word, ohg. storah, as. store, on. storkr, may be just as old. in frisian superstition there occur meta morphoses of storks into men, and of men into storks. a lay of wolfram 5, 21 declares that storks never hurt the crops (see suppl. the woodpecker was held sacred by ancient peoples of italy, and ranked as the bird of mars "apeos opvis: perched on a wooden pillar (evt klovo? l-v\tvov) he prophesied to the sabines in the grove by matiena (or matiera, dion. hal. 1, 14. reiske p. 40; he had once guided them on their way, wp^v-rai ol tlikevrlvoi spvo/co\d7rrov rrjv 6$bv fyeaafievov, strabo v, p. 240. and he purveyed for romulus and remus when the wolf s milk did not suffice them, ov. fasti 3, 37. 54; conf. niebuhr 1, 245. ace. to virg. aen. 7, 189 and o

HAMIL THE ROSICRUCIAN SEER

fromtwo differentmss.it would have been quite enough to let me know the ms was in his hands.therath solomon sent may be depended upon for the accuracyofthe talismans etc.theother ms contains the admission of bacstrom into the society offrctranslated fromtherosicrucianseer167 liverpool road n. 24]une 1874 mr dear bro. irwin, i was much pleased at receiving your note, and have written by this post (pillar) to ask our good friend bro. w. spencer! to 267join& as you are on the spot possibly you will come together. i shall be at home by half pastfive.i have not seen our friends atno.262for an age. yours faithfully.mrherbert irwin.isee note2of letter12.2possibly the everitts, who had introduced hockley to irwin.18 167 liverpool road,n.31]uly 1874 mr dear herbert,thefairies have restored my lamen

ruciansecrets.19drjohn everard(c.i575-c.1650, divine and mystic, translator of50 therosicrucianseerpage 8 of his holy guide,30 fudged from agrippa's occult philos. book2page30.31i have many different forms of same twomssandit is a curious subject, i would go into it if i had time and were not so precious old. i hope this summer to do a fortnight quietly somewhere for i found travelling about from pillar to post did me more harm than good and with the double temptation of trying the baths and having some long gossips upon our favourite studies you may depend that bristol will be the place but i hope to see you before then. when you write let me know how you sleep, i trust it has improved, for the last few weeks i have slept so little that i have been obliged to leave off my tea altogether a

raced.89 september 18 72 my dear sir, i am aghast at my delay in answering your favour of the 1st inst.buti have been engaged out much against my will. i cannot get away from our village! this year tho' i had wished to do so, as some of my friends have received great benefit from the treatment at the baths in the square opposite your cathedral, where i hoped to have a quiet stay, as hurrying from pillar to post as i did last year, sent me home worse than when i started and a fortnight there would have enabled me to pass all the time you could possibly spare in your company. i must however defer that pleasure till next summer. my trip to alnwick did me a great deal of good, as i and my friends stayed in doors. every day after dinner and played bezique till bedtime. i am indeed grateful to h

HANDBOOK OF EGYPTIAN MYTHOLOGY

h carried the chest out into the mediterranean sea. isis was away in the city of coptos, but she heard a terrible lament from the deities of the northern marshes and knew that osiris was dead. she searched egypt for the body and followed sightings of the chest all the way to byblos in the lebanon.35 there the chest had grown into a marvelous tree that the king of byblos had felled and made into a pillar in his palace. isis stayed in the palace for a while in disguise before declaring herself and demanding the pillar containing her husband s coffin. she brought the coffin back to the delta, but one night typhon found it. he tore the body into fourteen parts and scattered them throughout egypt. isis searched for the parts and buried each in the place where she found it. the penis of osiris h

y accounts of the horus and seth conflict usually end with a chorus of praise for the newly crowned horus. royal rituals and funerary texts that are structured by episodes from the osiris myth have a different focus. before or during his own coronation, horus is represented as carrying out a series of rituals for his father, osiris, including the opening of the mouth and the raising of a symbolic pillar (see djed pillar in deities, themes, and concepts. these acts correspond with stages in the royal funerary ritual performed by the heir of the deceased king to ensure that king s survival in the afterlife. these rites validated the royal succession by confirming osiris in his new role as king of the dead and horus in his role as king of the living. in these contexts, osiris is represented a

ate, crocodiles, and the judgement of the dead. some mythological allusions in egyptian literature. studien zur alt gyptischen kultur 4 (1976: 103 114. p. wilson. slaughtering the crocodile at edfu and dendera. in the temple in ancient egypt, edited by s. quirke. london: 1997, 179 203. primary sources: bd 31 32; dp; boe; hmp; herodotus h ii.68 69; diodorus i.34, 89; strabo g xvii.44, 47; bof djed pillar the djed was one of the most common of egyptian symbols. it was used in the hieroglyphic script to write a word that means stability or immutability. the original djed may have been a pillar made from reeds or sheaves of corn, but in time it came to be thought of as the backbone of the murdered god osiris. the djed was sometimes personified as a separate god known as the august djed. deitie

to write a word that means stability or immutability. the original djed may have been a pillar made from reeds or sheaves of corn, but in time it came to be thought of as the backbone of the murdered god osiris. the djed was sometimes personified as a separate god known as the august djed. deities, themes, and concepts 127 some early uses of the djed symbol imply that it could be thought of as a pillar holding the sky above the earth. once a year the reigning king joined in a ceremony at memphis to raise a tall djed column by pulling on ropes. ptah, the chief god of memphis, carried a scepter that combines the djed with an ankh, the symbol of life. life, stability, and power were the three qualities that gods traditionally bestowed on kings. raising the djed column was also part of the he

tablished for humanity. harsiese (horus, son of isis) was destined to be king from the moment of conception. his epithet, horus who is upon the papyrus, alludes to the myth that isis hid the infant horus in the papyrus thickets of akh-bit (chemmis, an island among the marshes. this nest of horus was guarded by divine beings such as cow and scorpion goddesses. the young horus grew up to become the pillar of his mother and the avenger of his father. advised by isis, horus fought seth in many different ways. he turned seth s sexual aggression to his own advantage and overcame the temporary loss of the power inherent in his eye (see the struggles of horus and seth under linear time in mythical time lines. horus argued his father s case before the divine tribunal led by geb or the sun god ra. o

HELENA BLAVATSKY NIGHTMARE TALES

t figure bent down, as though under the weight ofyears; but this was nothing to that which some of the most sensitive clearly perceived. franz stenio's personwas now entirely enveloped in a semi-transparent mist, cloud-like, creeping with serpentine motion, andgradually tightening round the living form, as though ready to engulf him. and there were those also whodiscerned in this tall and ominous pillar of smoke a clearly-defined figure, a form showing the unmistakableoutlines of a grotesque and grinning, but terribly awful-looking old man, whose viscera were protruding andthe ends of the intestines stretched on the violin. nightmare talesvi76 within this hazy, quivering veil, the violinist was then seen, driving his bow furiously across the humanchords, with the contortions of a demoniac

HINE P OVEN READY CHAOS

e likely that it will. you can experiment with this using the technique of beliefshifting (robert anton wilson calls it metaprogramming, a good example being the chakras. the popular view of chakras is that we have seven. okay, so meditate on your chakras, hammer the symbolism into your head and hey presto! you ll start having 7chakra experiences. now switch to using the 5 sephiroth of the middle pillar (qabalah) as the psychic centres in your body, and sure enough, you ll get accordant results. get the idea? any belief system can be used as a basis for magick, so long as you can invest belief into it. looking back at my earlier 37 oven-ready chaos 38 phil hine magical experiements, i guess that what used to be important for me was the strong belief that the system i was using was ancient

HP LOVECRAFT A DARK LORE

the alert he speaks with significant horror. there was some peculiarly abominable quality about them which made their destruction seem almost a duty, and johansen shews ingenuous wonder at the charge of ruthlessness brought against his party during the proceedings of the court of inquiry. then, driven ahead by curiosity in their captured yacht under johansen's command, the men sight a great stone pillar sticking out of the sea, and in s. latitude 47 9, w. longitude l23 43, come upon a coastline of mingled mud, ooze, and weedy cyclopean masonry which can be nothing less than the tangible substance of earth's supreme terror- the nightmare corpse-city of r'lyeh, that was built in measureless aeons behind history by the vast, loathsome shapes that seeped down from the dark stars. there lay gre

t of chimes, and clearly devoted to vastly different purposes. the room, about fifteen feet square, was faintly lighted by four lancet windows, one on each side, which were glazed within their screening of decayed louvre-boards. these had been further fitted with tight, opaque screens, but the latter were now largely rotted away. in the centre of the dust-laden floor rose a curiously angled stone pillar home four feet in height and two in average diameter, covered on each side with bizarre, crudely incised and wholly unrecognizable hieroglyphs. on this pillar rested a metal box of peculiarly asymmetrical form; its hinged lid thrown back, and its interior holding what looked beneath the decade-deep dust to be an egg-shaped or irregularly spherical object some four inches through. around the

illar home four feet in height and two in average diameter, covered on each side with bizarre, crudely incised and wholly unrecognizable hieroglyphs. on this pillar rested a metal box of peculiarly asymmetrical form; its hinged lid thrown back, and its interior holding what looked beneath the decade-deep dust to be an egg-shaped or irregularly spherical object some four inches through. around the pillar in a rough circle were seven high-backed gothic chairs still largely intact, while behind them, ranging along the dark-panelled walls, were seven colossal images of crumbling, black-painted plaster, resembling more than anything else the cryptic carven megaliths of mysterious easter island. in one corner of the cobwebbed chamber a ladder was built into the wall, leading up to the closed tra

scattered curiously around. there was a bad odour everywhere, and here and there were bits of yellow stain and patches of what looked like charring. opening the door to the tower, and pausing a moment at the suspicion of a scraping sound above, they found the narrow spiral stairs wiped roughly clean. in the tower itself a similarly half-swept condition existed. they spoke of the heptagonal stone pillar, the overturned gothic chairs, and the bizarre plaster images; though strangely enough the metal box and the old mutilated skeleton were not mentioned. what disturbed blake the most- except for the hints of stains and charring and bad odours- was the final detail that explained the crashing glass. every one of the tower's lancet windows was broken, and two of them had been darkened in a cru

. all he could see were short, faint, horizontal streaks of bluish light, but he could smell an overpowering foetor and hear a curious jumble of soft, furtive sounds above him. whenever he moved he stumbled over something, and at each noise there would come a sort of answering sound from above- a vague stirring, mixed with the cautious sliding of wood on wood. once his groping hands encountered a pillar of stone with a vacant top, whilst later he found himself clutching the rungs of a ladder built into the wall, and fumbling his uncertain way upwards towards some region of intenser stench where a hot, searing blast beat down against him. before his eyes a kaleidoscopic range of phantasmal images played, all of them dissolving at intervals into the picture of a vast, unplumbed abyss of nigh

HP LOVECRAFT THE CALL OF CTHULHU

the alert he speaks with significant horror. there was some peculiarly abominable quality about them which made their destruction seem almost a duty, and johansen shows ingenuous wonder at the charge of ruthlessness brought against his party during the proceedings of the court of inquiry. then, driven ahead by curiosity in their captured yacht under johansen's command, the men sight a great stone pillar sticking out of the sea, and in s. latitude 47 9, w. longitude 126 43, come upon a coastline of mingled mud, ooze, and weedy cyclopean masonry which can be nothing less than the tangible substance of earth's supreme terrorthe nightmare corpse-city of r'lyeh, that was built in measureless aeons behind history by the vast, loathsome shapes that seeped down from the dark stars. there lay great

HP LOVECRAFT THE TREE

ves in the neighboring cottage told me a different story. many years ago, when the hillside villa was new and resplendent, there dwelt within it the two sculptors kalos and musides. from lydia to neapolis the beauty of their work was praised, and none dared say that the one excelled the other in skill. the hermes of kalos stood in a marble shrine in corinth, and the pallas of musides surmounted a pillar in athens near the parthenon. all men paid homage to kalos and musides, and marvelled that no shadow of artistic jealousy cooled the warmth of their brotherly friendship. but though kalos and musides dwelt in unbroken harmony, their natures were not alike. whilst musides revelled by night amidst the urban gaieties of tegea, saios would remain at home; stealing away from the sight of his sla

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ceivable vantage -point he looked upon prodigious forms whose multiple extensions transcended any conception of being, size and boundaries which his mind had hitherto been able to hold, despite a lifetime of cryptical study. he began to understand dimly why there could exist at the same time the little boy randolph carter in the arkham farm-house in 1883, the misty form on the vaguely hexagon. al pillar beyond the first gate, the fragment now facing the presence in the limitless abyss, and all the other carters his fancy or perception envisaged. then the waves increased in strength and sought to improve his understanding, reconciling him to the mul-tiform entity of which his present fragment was an infinitesimal part. they told him that every figure of space is but the result of the inters

ISIS UNVEILED

n church? and who can teach them better? to whom did christ say *go ye therefore, and teach all nations. and lo, i am with you always, even to the end of the worid" are we to believe that he said this but to those who wear these black or scarlet liveries of borne? must we then credit the story that this power was given by christ to simon stylites, the saint who sanctified himself by perching on a pillar (atyloa) sixty feet high, for thirty-sz years digitizecoy google half-convertbd dragons and wolves t7 of his life, without eyer descending from it, in order that, among other miracles related in the guden legend, he might cure a dragon of a aore eye "near simon's pillar was the dwelling of a dragon, so very venom- ous that the stench was spread feu* miles round his cave" this reptile- hermi

ns and wolves t7 of his life, without eyer descending from it, in order that, among other miracles related in the guden legend, he might cure a dragon of a aore eye "near simon's pillar was the dwelling of a dragon, so very venom- ous that the stench was spread feu* miles round his cave" this reptile- hermit met with an accident; he got a thorn in his eye, and, becoming bhnd, crept to the saint's pillar, and pressed his eye against it for three days, without touching any one. then the blessed saint, from his aerial seat "three feet in diamder" ordered earth and water to be placed on the dragon's eye, out of which suddenly emerged a thorn (or stake, a cubit in length; when the people saw the 'miracle' they glorified the creator, as to the grateful dragon, he arose and "having adored god for

erly ignorant of it" it is evident that if the text of the heavnily witnesses had been known from the beginning of christianity the ancie&ts would have eagerly seized it, inserted it in their creeds, quoted it repeatedly against the heretics, and selected it for the brightest ornament of every book that they wrote upon the subject of the trinity* thus falls to the ground the strongest trinitarian pillar. another not less obvious forgery is quoted from sir isaac newton's words by the editor of the apocryphal new te^menl. newton observes "that what the latins have done to this text/ jgreeks have done to the words of st. paul/ tim, iii, 16. for, by changing os into, the abbreviation of %tas (god, in the alexandrian manuscript, from which their subsequent copies were made, they

is serbia, and the sophia of' gnostics is surely not a male patency, but simidi' the femintite wisdom, or ulelliaei (see any ancient arbor kablxdimiea, or tree of the sephiroth) filiphas lavi, in oi( rrfuef lu la kauu magie, dogme, ch. i, places 'hokhmah as no. 2 and as a male sephira on the right hand of the treie. in the kabata the three male sephiroth 'hokhmah 'hrsed, netaa'h are known as the pillar of mercy; and the three feminine on the left, namely. binah, geburah, hod, are named the imllar of judgment; while the four s^hiroth of the center kether. tiphereth, yeaod, and malkhuth are cafled the middle pillar. and as mackenzie in the boj/al miuonie cudopatdia shows "there is an analogy in these three pillars to the three pillari of wisdom, strength, tad beauty in a cinft lodge of maso

seat. we also know that the cherubim and seraphim are titles of the 'old serpent (the ortbodox devil) the seraphs being the burning or fiery serpents, in kabalistic symbolism. the ten emanations of adam kadmon, called the sephi- roth, have all emblems and titles corresponding to each. so for instance the last two are victory, or yehovah-tze'baoth, whose symbol is the right column of solomon, the pillar jachin; while qlokt is the left pillar, or boaz, and its name is 'the old serpent' and also 'seraphim and cherubim* the 'son of man' is an appellation which could not be assumed by any one but a kabalist. as shown above, in the old testamxru it is used by but one prophet ezekiel, the kabalist. in their mys- terious and mutual relations, the aeons or sepbiroth are represented in the kabala b

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

one may boldly paraphrase the remark made by garibaldi, and say that "a priest knows himself to h an impostor, unless he be a fool, or htue been tavght to lie from boyhood" digitizecoy google digilizocb, google digilizocb, google !cb, google digilizocb, google digilizocb, google digilizocb, google digilizocb, google i digilizocb, gooesby the same author the golden dawn the tree of life the middle pillar the philosopher's stone the eye in the triangle a garden of pomegranates in this series how to make and use talismans a practical guide to geomantic divination by israel regardie the aquarian press 37/38 margaret street, london, w.e first published june 1972 israel regardie 1972 contents introduction 1. the gcomantic symbols 2. method 3. the judge and two witnesses 4. the question 5. the i

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ssumes in its ascent to heaven is in the monolithic typology used to signify the great generative power. we have only to look at stonehenge, ellora, the babel-towers of central america, the gigantic ruins scattered all over tartary and india, to see how gloriously they symbolised the majesty of the supreme. to these uprights, obelisks, or lithoi, of the old world, including the bethel, or jacob s pillar, or pillow, raised in the plain of luz, we will add, as the commemorative or reminding shape of the fire, the pyramids of ascending and descending signs. 61 egypt, the millenarius, gnomon, mete-stone, or mark, called london stone, all crosses raised at the junction of four roads, all market-crosses, the round towers of ireland, and, in all the changeful aspects of their genealogy, all spire

the vast altars on whose top should burn the flame flame commemorative, as it were, to all the world? cannot we see in these piles, literally and really transcendental in origin, the egyptian reproduction, and a hieroglyphical signalling on, of special truth, eldest of time? do we not recognise in the pyramid the repetition of the first monolith? all the uprights constituting the grand attesting pillar to the supernatural tradition of a fire-born world? the ever-recurring globe with wings, so frequent in the sculptures of the egyptians, witnesses to the electric principle. it embodies the transmigration of the indians, the great pyramid. 93 reproduced by pythagoras. pythagoras resided for a long period in egypt, and acquired from the priests the philosophic transition knowledge, which was

d and jagged and majestic straits doorway to the mighty floor of the new blue ocean, still of the more tyrian crystal depth rolling, in walls of waves, under the enticing blaze of the cloud-empurpled, all-imperial, western sun, whose court was fire indeed, god s, not baal s! so to these men of sidon, emblemed with the fire-white horns of the globed astarte, or ashtaroth, showed the monster rocks: pillar-portals fire-topped, as the last world-beacon to close in (as gate) that classic sea, and to warn, as of the terrors of the unknown, new, and second world of farthest waters, which stretched to the limits of possibility. forsaking, indeed, daringly, were these iberi their altars, to tempt perils, when they left behind them that mouth of their mediterranean: that sea upon whose embayed and d

ay be assuaged in the acknowledgment; that the unrecognised presences amidst us, if met with an unconsciousness for which man cannot be accountable, may not be offended with carelessness in regard of them for which he may be punishable. mont st. michel, normandy. trigonometrical effect of the great pyramid. chapter the twelfth. druidical stones and their worship. he monolith, talisman, mysterious pillar, or stone memorial, raised in attestation of the fire-tradition, and occupying the principle square or place, forum, or middlemost or navel-point of the city in ancient times, is the original of our british market-crosses. the cromlech, or bilithon, or trilithon; the single, double, or grouped stones found in remote places, in cornwall, in wales, in various counties of england, in by-spots

minant edward the first, and preserved in the seat of the coronation chair in westminster abbey; even the placing of upright stones as tombstones, which is generally accepted as a mere means of personal record, for, be it remembered, the ancients placed tablets against their walls by way of funeral regists; all follow the same rule. we consider all these as variations of the upright commemorative pillar. the province of brittany, in france, is thickly studded with stone pillars, and the history and manners of its people teem with interesting, and very curious, traces of the worship of them. in these parts, and elsewhere, they are distinguished by the name of menhirs and penlvans. the superstitious veneration of the irish people for such stones is well known. m. de freminville says in his a

JESSUP MK THE CASE FOR THE UFO

eel, or a round barrel of flame, emitting fire from above, and others in the shape of a long fiery beam, in the country of leicester, england. imploded& burning ship-frame, some expierimentals (sic) were faulty and actually burned whole "alfoat"(sic) this weird report is dated ad 1322. in the first hour of the night of november 4, after 7:00 pm, there was seen in the sky over uxbridge, england, a pillar of fire of the size of a small boat, pallid and livid in color. it rose from the south, crossed the sky with a slow and grave motion, and went northward. out of the front of the pile of fervent red flame burst forth with great beams of light many beholders saw it in collision, and there came sounds of fearful combat, and sounds of crashes "buja" matthew, of paris, says: on july 24, ad, 1239

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

sh studies, volume 25. lewiston-queenston-lampeter: the edwin mellen press, 2003. green, arthur. keter: the crown of god in early jewish mysticism. princeton: princeton university press, 1997: chapter thirteen. gsefer ha-bahir. h 20081 4. idel, moshe. ascensions on high in jewish mysticism: pillars, lines, and ladders. budapest/new york: central european university press, 2005: chapter 2, 3, gthe pillar in the book bahir h. krzok, paul. ga look at the bahir, h in the hermetic journal, number 22, edited by adam mclean (edinburgh: winter 1983. neubauer, a. gthe bahir and the zohar, h in jewish quarterly review, original series, vol. 4 (1892. schafer, peter. mirror of his beauty: feminine images of god from the bible to the early kabbalah. princeton and oxford: princeton university press, 200

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

wife of .ama. in the assyrian period .ama. and sin had a 19 common temple in assur (black& green 1998: 184. ecliptic, of course, is the way of .ama. esundisk f is written by a sumerogram a..me, akkadian .am.u. sun as the god of justice or just judgement is symbolized in the assyrian tree of life by the number 20 (5 in cabala, that resides directly below the number that symbolizes the moon in the pillar of justice in tree of life (parpola 1998. sumerian utu has never been as popular as semitic .ama, warrior and god of justice with a cosmic importance, glord of heaven and earth h. the extent of .ama. fs popularity can be observed from the great number of people named after him, from cylinder seals, and the considerable number of hymns and prayers dedicated to his honor. some of these hymns

KNOWLEDGE LECTURE FIVE

there is another in common usage and will be seen to have been employed in some of the large altar diagrams of both the practicus and philosophus grade. it is often referred to as the seven palaces of assiah attributed to the ten sephiroth. this drawing represents the triad of elements operating through the sephiroth and reflected downwards into the tree. air is reflected straight down the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of the elements down the tree meditation number five let the philosophus meditate upon the symbol o

KNOWLEDGE LECTURE ONE

n" in the 9th chapter of the ritual f the dead they are referred to as the "pillars of shu" the "pillars of the gods of dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chapter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pictures on the one pillar are painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name

at name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from the vignettes of teh 17th and 125th chapter of the ritual of the dead the egyptian book of the per-em-hru or the book of coming forth into the day, the oldest book in the world as yet di

s, thou art born again. from nephthys is thy nourishment. they cleansed thee in thy heavenly birth. youth waits upon thee, ardour is ready at thy hand. and their arms shall uphold thee for millions of years. initiates surround thee and thine enemies are cast down. the powers of darkness are destroyed. the companions of they joys are with thee. thy victories in the battle await their reward in the pillar. the forces of nature obey thee. thy power is exceeding great. the gods curse him that curseth thee. thine aspirations are fulfilled. thou art mistress of splendour. they are destroyed who barred the way. the 125th chapter is concerned with the entry of an initiate into the hall of the two columns of justice, and commenced with a most beautiful and symbolic description of death, as a journe

KNOWLEDGE LECTURE THREE

ph. and mem. it represents air, as the mediator between fire above and water below. this symbol has another meaning on the tree of life. the upper part and wings touch chokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the full moon it reflects the sun of tiphare tii- second knowledge lecture (zelator) the names and alchemical symbols of the three principles of nature are: sulphur f mercury h salt g the metals attributed to the planets in alchemy are' lead! gold& tin$ copper or brass% iron# quicksilver (mercury" silver the follow

KNOWLEDGE LECTURE TWO

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 him take a ruler or pencil and by moving it a distance equal to its length, outline a square. having done this, let him, after quieting his min

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

leasure the feelings of shame and humiliation set in. egoism cannot withstand this feeling. if we are unable to justify bad actions to ourselves or to others; if we are unable to find any extraneous circumstances that have supposedly forced us, against our will, to carry out the bad deed; then we prefer any other punishment except the feeling of humiliation of the "self" because the "self" is the pillar of our existence. once it is humiliated, the "self" disappears spiritually; it is as if we had disappeared from this world. but when we reach such a level of understanding that our only desire is to give everything to the creator, and when we fear of the creator- 379- are constantly preoccupied with the thought of what else we can do for the sake of the creator, then we will discover that w

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

y in the temple. the effect of the festival. chapter xi (chapter x in first edition) closing the lodge the greetings. preparation for closing. the closing. plates 0. the masonic temple (coloured) i. an egyptian apron (coloured) ii (a) an egyptian initiation (b) osiris on the square iii. the plan of the lodge iv. the three columns (a) doric (b) ionic (c) corinthian v. ruins of a greek temple vi. a pillar of the porchway vii. the chapiter viii. the arrow of ra (coloured) ix. the chakras x. the second portal xi. the temple of the angels (coloured) chapter i introductory personal experience 1. the origins of freemasonry are lost in the mists of antiquity. last century there were many who thought that it could be traced no further back than the mediaeval guilds of operative masons, though some

129. the following story is told with regard to the origin of the corinthian column. a greek poet and architect named calimachus once visited a cemetery and saw there the grave of a child, on which an acanthus plant had grown in a manner that struck the poet as so pleasing and beautiful that he had it cut in stone, and it became the original of the form now seen on the capital of every corinthian pillar. on the grave there was a circular box of toys which had been put there by the nurse of the child in order to please its spirit- for at that time the idea was prevalent that departed spirits were in the habit of visiting their places of burial or sepulture, and were in a position to enjoy the objects placed there for them, or the counterparts of those objects, which thus became their posses

is love the strength in consciousness; it is what has been called in sanskrit terminology the buddhi in man, the wisdom that is direct knowledge of life, the energy of consciousness. it is the faculty in man with which he contacts and deals with life around him, while his thought is the faculty with which he deals with objective things. so when at the opening of the lodge the w.j.w. lays down his pillar and the w.s.w. raises his, it symbolizes the fact that now we are interested in life, we are working upon man, upon consciousness, not upon material objects, as would be the case if we were building a material structure, and not the temple of man, his inner character, his immortal soul. the great architect is now building ga temple in the heavens, not made with hands h. 142. thus the column

craft ritual says: gthere was nothing in connection with this magnificent structure more remarkable, or which more particularly struck the attention, than the two great pillars which were placed at the porch or entrance. h the ritual goes on to explain that these two pillars were set up at the entrance of the temple to remind the children of israel, on their way to and from divine worship, of the pillar of fire which gave light to the israelites during their escape from bondage in egypt, and the pillar of cloud which proved darkness to pharaoh and his followers, when they attempted to overtake them. 148. their original significance, however, dates much further back than this. it is claimed that these two columns originally represented the north and south pole-stars. they were at first the

freemasonry. these accounts differ in various respects, and the details given are so confused that masonic writers are by no means in agreement as to any but the chief features. i therefore thought it best to take the trouble to make a clairvoyant investigation, the result of which is given in plates vi and vii. the first of these is what is called a scale-drawing, showing the proportions of the pillar exactly as it was, but as it never could have been seen by any human being, because of its size. the second is an enlarged drawing, of the same character, of the capital (or, as it is called in the bible, the chapiter) to show the detail of its somewhat complicated workmanship. there is also a small ground-plan (fig. 7) of the temple, to show the position of the 161. figure 7 162. 163. pill

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

s, and knows that the twain are one. 59. so taught he, and the wise among the priests were glad. 60. to pharaoh, the monarch, he gave the motto: look for the light; he said that only as a king saw the light in the heart of each could he rule well. and to the people he gave as a motto: thou art the light. let that light shine. and he set that motto round the pylon in a great temple, running up one pillar, and across the bar, and down the other pillar. and this was inscribed over the doors of houses, and little models were made of the pylon on which he had inscribed it, models in precious metals, and also in baked clay, so that the poorest could buy little blue clay models, with brown veins running through them, and glazed. another favourite motto was: follow the light, and this became later

carried by the sea to byblos- not the byblos of syria, but the papyrus swamps of the delta(*sir e. a. wallis budge, egyptian ideas of the future life, p. 48- footnote- and that it had been caught in a tamarisk tree, which had so grown around the chest that nothing of it was to be seen; and furthermore that the king of the country, amazed at its unusual size, had cut the tree down and made of it a pillar to support the roof of his palace. isis went to byblos and became nurse to one of the king s sons. each night she put the child in the fire to consume his mortal parts, changing herself into a swallow, and bemoaning the loss of her husband. but the queen happened to see her child in flames and cried out in fear, thereby depriving him of the immortality which would otherwise have been confer

and became nurse to one of the king s sons. each night she put the child in the fire to consume his mortal parts, changing herself into a swallow, and bemoaning the loss of her husband. but the queen happened to see her child in flames and cried out in fear, thereby depriving him of the immortality which would otherwise have been conferred upon him. the goddess revealed herself and begged for the pillar which supported the roof. this was granted to her, and she took the chest containing the body of osiris back to egypt, hiding it in a secret place while she sought her son, horus. but typhon, by an unlucky chance, found the chest while hunting in the light of the moon, and recognizing the body as that of osiris, tore it into fourteen pieces, which he scattered up and down throughout the lan

t) itself recalls the triple arrangement seen in the case of the temple fresco at knossos and of several late minoan and mycenaean shrines. the triple gold shrines of mycenae are also coupled with seated doves. 244. the seated birds, as already observed, symbolize in this and other cases the descent of the divinity into the possessed object. at times, as in the above instances, it is the baetylic pillar or the cell that enshrines it. the celebrated scene on the sarcophagus of hagia triada shows raven-like birds brought down by ritual strains and libations on to the sacred double axes, which are thus charged as it were with the divinity. the doves on the gold chalice from mycenae and of nestor s cup repeat the same idea. 245. but it was not only the cult object itself that could be thus san

which primitive minoan religious conceptions were familiar to the semitic mind is here again illustrated by the striking parallel of the baptism in jordan and the picture drawn by the evangelists of the holy spirit descending in bodily shape like a dove and lighting on jesus. what has to be borne in mind in all these connexions is that it is not only the inanimate or aniconic object, such as the pillar or the sacred weapon, that may become, through due ritual, the temporary dwelling-place of the divinity, but that the spiritual being may enter into the actual worshipper or votary in human form, who for the time becomes a god, just as the baptized christian becomes alter christos. this possession is often marked by soothsaying and ecstatic dances, and an orgiastic dance on a late minoan si

LEFT HAND PATH AND RIGHT HAND PATH

left-hand path to describe "immoral" religions. this usage was popularized by aleister crowley, who maintained that his religion, thelema, was, despite appearances, not of the left-hand path. it is not known whether she borrowed these terms from tantra or from a different source; some have suggested that she, or perhaps crowley, borrowed the terms from the kabbalah, which speaks of the left hand pillar of serverity, the middle pillar of balance, and the right hand pillar of mercy. while this usage of the terms is still current in some occult circles, many occultists now see the left-hand path as encompassing all modern occult practices, while the right- hand path is considered to encompass traditional religions, such as christianity, though most christians would disagree with such a class

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

sand kids a year now contend they were wrong only about who was doing the kidnapping, not about the number abducted. this is again the desire for the simple and clear-cut explanation for a complex problem. for those who know anything about criminology, one of the oldest theories of crime is demonology: the devil makes you do it. this makes it even easier to deal with the child molester who is the pillar of the community. it is not his fault; it is not our fault. there is no way we could have known; the devil made him do it. this explanation has tremendous appeal because, like stranger danger, it presents the clear-cut, black-andwhite struggle between good and evil as the explanation for child abduction, exploitation, and abuse. in regard to satanic ritual abuse, today we may not be where w

LIBER 777

pricorn e wrygdgd dagdagiron 27. mars. 28 yld deli aquarius d wrymyhb bahimiron 29 \ygd dagim pisces c wrymycn nashimiron 30. sol. 31 ca ash fire. 32. saturn. 32 bis ra aretz earth. 31 bis ta ath spirit. table of correspondences 4 ix. the sword and the serpent x. mystic numbers of the sephiroth xi* elements (with their planetary rulers. xii* the tree of life. 0. 0. 1 1 root of d 1st plane, middle pillar 2 3 root of b 2nd plane, right pillar 3 6 root of c 2nd plane, left pillar 4 10 c 3rd plane, right pillar 5 15 b 3rd plane, left pillar 6 21 d 4th plane, middle pillar 7 28 b 5th plane, right pillar 8 36 c 5th plane, left pillar 9 45 d 6th plane, middle pillar 1010 the flaming sword follows the downward course of the sephir- oth, and is compared to the lightning fla sh. its hilt is in kethe

LIBER ALEPH

thy qabalah! m liber aleph vel cxi 104 gw de fratribus nigris filiis iniquitatis (of the black brothers, sons of iniquity) f the black brothers, o my son, will i write these things following. i have told thee already concerning change, how it is the law, because every change is an act of love under will. so then he that is adept exempt, whether in our holy order or another, may not remain in the pillar of mercy, because it is not balanced, but is unstable. therefore is the choice given unto him, whether he will destroy his temple, and give up his life, extending it to universal life, or whether he will make a fortress about that temple, and abide therein, in the false sphere of daath, which is in the abyss. and to the adepts of our holy order this choice is terrible; by cause that they mu

LIBER CCCXXXV ADONIS

d ruins speak, bring dreams to slumber, sleep to dream whose demons cumber night fs extreme. and softer sped than dream or death quiet as the dead, or slain love.s breath, i sigh for loves that swoon upon the hanging groves of babylon. each terrace adds a shower of scent where lass and lad seduce content; each vine that hangs confirms the stress of purer pangs of drunkenness; each marble wall and pillar swerves majestical my course to curves subtle as breasts and limbs and tresses of this caressed suave sorceress.s that raves and rests in wildernesses whose giant gifts are strength that scars her soul and lifts her to the stars, savage, and tenderness that tunes her spirit.s splendour to the moon.s, and music of passion to outrun the fiery fashion of the sun. hush! there fs a stir not mine

LIBER CLXV A MASTER OF THE TEMPLE

as the point re astral journeys, mentioned before [this gave fra. v.i.o. fresh confidence, and we find records of experiments at once. ed] nov. 27, 11:6 to 11:28 p.m. astral journey. rising on the planes. will try and recount this experience in detail as it was somewhat different from any previous experiment. after prayer, formulated astral enclosing body and began to rise. tried to ascend middle pillar. dark blue, then more purple. presently found my astral body in a sort of open temple square with 4 pillars for corners, open sides and a high domed roof. in the centre the equinox 164 of the floor was a circular basin of water. someone said (of the water) it is thyself (or thy mind. could distinguish nothing for some time. presently a star appeared in the centre of the pool, evidently refl

LIBER COLLEGII SANCTI

liber ccxx; he shall pass examinations in liber hhh. 5. beside all this, he shall apply himself to work for the a a upon his own responsibility. let him be mindful that the word zelator is no idle term; but that a certain zeal will be inflamed within him, why he knoweth not. 6. when authority confers the grade, he shall rejoice therein; but beware, for that is his first departure from the middle pillar of the tree of life. 7. he may at any moment withdraw from his association with the a a, simply notifying the practicus who introduced him. yet let him remember that being entered thus far upon the path, he cannot escape it, and return to the world, but must ultimate either in the city of the pyramids or the lonely towers of the abyss. 8. he shall everywhere proclaim openly his connection w

s, in liber hhh. 5. besides all this, he shall apply himself to a way of life wholly suited to the path. let him remember that the word practicus is no idle term, but that action is the equilibrium of him that is in the house of mercury, who is the lord of intelligence. 6. when authority confers the grade, he shall rejoice therein; but beware, for that that is his second departure from the middle pillar of the tree of life. 7. let him not venture while a member of the grade of practicus to attempt to withdraw from his association with the a a 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic cup, according to the instruct

LIBER CORDIS CINCTI SERPENTE

is heart of mine is girt about with the serpent that devoureth his own coils. 55. when shall there be an end, o my darling, o when shall the universe and the lord thereof be utterly swallowed up? 56. nay! who shall devour the infinite? who shall undo the wrong of the beginning? 57. thou criest like a white cat upon the roof of the universe; there is none to answer thee. 58. thou art like a lonely pillar in the midst of the sea; there is none to behold thee, o thou who beholdest all! 59. thou dost faint, thou dost fail, thou scribe; cried the desolate voice; but i have filled thee with a wine whose savour thou knowest not. 60. it shall avail to make drunken the people of the old gray sphere that rolls in the infinite far-off; they shall lap the wine as dogs that lap the blood of a beautiful

remulous rapture of your love? am not i the flying spark of ight whirled away by the great wind of your perfection? 3. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl fd glittering stone, and they shall worship thee. 7. my prophet shall prophesy conce

t heed none of this. thou shalt be ever the heart, and i the serpent will coil close about thee. my coils shall never relax throughout the aons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as the diamond shall glow red for the rose, and green for the rose-leaf; so shalt thou abide apart from the impressions. 23. i am thou, and the pillar is fstablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is fstablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of then as a sacrament; for i who am thou am he, and the pillar is fstablished in the void. 26. from the crown to the abyss

s of pale water, thou shalt transmute the earth into a blue abyss of wine. liber cordis cincti serpente svb figvra ynda 25 29. ruddy are the gleams of ruby and gold that sparkle therein; one drop shall intoxicate the lord of the gods my servant. 30. also adonai spake unto v.v.v.v.v. saying: o my little one, my tender one, my little amorous one, my gazelle, my beautiful, my boy, let us fill up the pillar of the infinite with an infinite kiss! 31. so that the stable was shaken and the unstable became still. 32. they that beheld it cried with a formidable affright: the end of things is come upon us. 33. and it was even so. 34. also i was in the spirit vision and beheld a parricidal pomp of atheists, coupled by two and by two in the supernal ecstasy of the stars. they did laugh and rejoice exc

LIBER DCCCLX JOHN ST

ve enabled me to do it quite nicely. one should really have had an attendant sylph; and one fs guru, a man of incredible age and ferocity, should have frequently appeared at the dramatic moment. a gigantic magician on a coal-black steed would have added to the effect: strange voices, uttering formidable things, should have issued from unfathomable caverns. a mountain shaped like a svastika with a pillar of flame would have been rather taking; herds of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from th

s and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i p

l hosts, or to 1 [since .ed. is presumably crowley acting as his own editor, this may just be a piece of deliberate obtuseness. see .the temple of solomon the king. in equinox i (8) and .liber samekh. for the technique alluded to. t.s] liber dccclx 46 marshal them about the circle) i yet, by the favour of iao, obtained a really good effect, losing all sense of personality and being exalted in the pillar. peace and ecstasy enfolded me. it is well. 8.50. but as i was ill last night, and as the morning has broken chill and damp, i will go to the cafe du dome and break my fast humbly with coffee and sandwich. may it strengthen me in my search for the quintessece, the stone of the wise, the summum bonum, true wisdom and perfect happiness! 9.00. i hope (by the way) that i have made it quite clea

LIBER LIBERI VEL LAPIDIS LAZULI

at trident walking over the sea. 19. a phoenix hath if for its head; below are two prongs. they spear the wicked. 20. i will spear thee, o thou little grey god, unless thou beware! 21. from the grey to the gold; from the gold to that which is beyond the gold of ophir. 22. my god! but i love thee! 23. why hast thou whispered so ambiguous things? wast thou afraid, o goat-hoofed one, o horned one, o pillar of lightning? 24. from the lightning fall pearls; from the pearls black specks of nothing. 25. i based all on one, one on naught. 26. afloat in the athyr, o my god, my god! 27. o thou great hooded sun of glory, cut off these eyelids! 28. nature shall die out; she hideth me, closing mine eyelids with fear, she hideth me from my destruction, o thou open eye. 29. o ever-weeping one! 30. not is

LIBER LVII

er, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars. the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth consti

whirling disc or thunderbolt. also there is gwj, a circle or orbit; dwz, to seethe or boil; and some other words, which we will neglect in this example, though we should not dare to do so if we were really trying to find out a thing we none of us knew. to help our deduction about redemption, too, we find hdj, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who 30 [published as sepher sephiroth in equinox i (8] 20 liber lviii absorbs the male. the progress of the name shows then the way from life to nirvana by means of the

2 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 to have some supreme name for 489, their sum, the middle pillar perfect? yet the sepher sephiroth is silent (we find only 489= lwmg \lcm, the avenger. ed) again, 111 is aleph, the unity, but also lpa, thick darkness, and sa, sudden death. this can only be interpreted as meaning the annihil

ways: viz (1) with averted face (2) with prostration (3) with identification. 418. pertains principally to part ii, q.v. 419. tyf, the letter teth. 434. tld, the letter daleth. 440. ylt, the great dragon.56 441. tma, truth. note 441= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses. wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tod, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.57 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as t

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

LIBER LXVII THE SWORD OF SONG

is solemn sleep of festival. peace! peace! silence of peace! o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides of sense roll shoreward. arid plains of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours of youth i yet perceive the essential truth, 430 435 440 445 450 455 460 465 470 34 the sword of song known as i know my consciousness

have no nerves. 49. ram, ram. etc.9..thou, as i, art god (for this is the esoteric meaning of the common hindu saluation. a long road and a heavy price! to know is always a difficult work. hullo! bravo! thy name (i have seen) is written in the stars. come with me, pupil! i will give thee medicine for the mind* the phallus of shiva the destroyer. it is really identical with the qabalistic .middle pillar. of the .tree of life. an imaginary lady to whom sairey gamp in dickens .martin chuzzlewit. used to appeal. vide the daily papers of june-july 1901. cf. macbeth .canst thou not minister to a mind diseased. 58. bs.10.enough. 60. ik vaste,.11.why? 60. kya haega..12.what will it be? 61. strange and painful attitude.13.siddhasana. 62. he was very rude.14.the following is a sample .o devatas! be

LIBER XCV THE WAKE WORLD

e quiet and not make a noise. so we came at last in the next house of the palace. it was a great dome of violet, and in the centre the moon shone. she was a full moon, and yet she looked like a woman quite, quite young. yet her hair was silver, and finer than spiders. webs, and it rayed about her, like one can.t say what; it was all too beautiful. in the middle of the hall there was a black stone pillar, from the top of which sprang a fountain of pearls; and as they fell upon the flood, they changed the dark marble to the colour of blood, and it was like a green universe full of flowers, and little children playing among them. so i said .shall we be married in this domus x. v. regnum v. porta 4 loci secundum elementa. qliphoth. via t vel crux. cherubim domus ix v. fundamentum yod v. membru

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

n a seat and finds that geirrod fs daughters gjalp and greip are pushing up from beneath, obviously trying to crush him against the ceiling. he presses gridarvol against the ceiling and forces the chair down on the girls, breaking their backs. then geirrod challenges him to a game in the hall. geirrod throws a piece of red-hot iron at thor, who catches it in the iron glove. geirrod jumps behind a pillar, but thor throws the piece of iron through the pillar, geirrod, and the wall behind and into the earth. saxo grammaticus tells in book 8 of his gesta danorum of the visit of thorkillus to the vile hall of the dead geruthus, where he and his companions see the pierced body of an old man and three dead women with their backs broken. thorkillus tells them that thor had driven a hot ingot throu

LUCIFERIAN SORCERY

t and storms of chaos! i summon thee forth to guard and protect this rite! ad alantra sorio sabriao atumaza seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh eternal life itself, immortal eye! by ka spirit of the eternal self, in awakened union! by djed the four pillars of the world, from which my word shall manifest! envision a great pillar or circle of fire emerging from your feet in the center of the circle moving up through and around you. this is the energy as foundation from the four quarters and the god forms summoned. the triple hermetic circle of hamara t is created as a focus of setian awakening and renewal, a luciferian core that is called inward and focused outward. the triple hermetic circle is by design not held t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

nd horrible sounds echoed through the vaulted chambers. suddenly hermes struck the advancing reptile with the serpent-wound staff and with snarling cry the dragon fell over upon its side, while the flames about it slowly died away. hermes placed his foot upon the skull of the vanquished typhon. the next instant, with a blaze of unbearable glory that sent the neophyte staggering backward against a pillar, the immortal hermes, followed by streamers of greenish mist, passed through the chamber and faded into nothingness. suppositions concerning the identity of hermes iamblichus averred that hermes was the author of twenty thousand books; manetho increased the number to more than thirty-six thousand (see james gardner--figures which make it evident that a solitary individual, even though he be

ape of the ibis--especially its head and beak--should prove illuminating. p. 39 the light was the form of the spiritual universe and that the swirling darkness which had engulfed it represented material substance. then out of the imprisoned light a mysterious and holy word came forth and took its stand upon the smoking waters. this word--the voice of the light--rose out of the darkness as a great pillar, and the fire and the air followed after it, but the earth and the water remained unmoved below. thus the waters of light were divided from the waters of darkness, and from the waters of light were formed the worlds above and from the waters of darkness were formed the worlds below. the earth and the water next mingled, becoming inseparable, and the spiritual word which is called reason mov

d the worlds below. the earth and the water next mingled, becoming inseparable, and the spiritual word which is called reason moved upon their surface, causing endless turmoil. then again was heard the voice of poimandres, but his form was not revealed "i thy god am the light and the mind which were before substance was divided from spirit and darkness from light. and the word which appeared as a pillar of flame out of the darkness is the son of god, born of the mystery of the mind. the name of that word is reason. reason is the offspring of thought and reason shall divide the light from the darkness and establish truth in the midst of the waters. understand, o hermes, and meditate deeply upon the mystery. that which in you sees and hears is not of the earth, but is the word of god incarna

children who had seen the murderers making off with the box, at once robed herself in mourning and started forth in quest of him. at length isis discovered that the chest had floated to the coast of byblos. there it had lodged in the branches of a tree, which in a short time miraculously grew up around the box. this so amazed the king of that country that he ordered the tree to be cut down and a pillar made from its trunk to support the roof of his palace. isis, visiting byblos, recovered the body of her husband, but it was again stolen by typhon, who cut it into fourteen parts, which he scattered all over the earth. isis, in despair, began gathering up the severed remains of her husband, but found only thirteen pieces. the fourteenth part (the phallus) she reproduced in gold, for the ori

he oracles of dodona were the "talking" vases, or kettles. these were made of brass and so carefully fashioned that when struck they gave off sound for hours. some writers have described a row of these vases and have declared that if one of them was struck its vibrations would be communicated to all the others and a terrifying din ensue. other authors describe a large single vase, standing upon a pillar, near which stood another column, supporting the statue of a child holding a whip. at the end of the whip were a number of swinging cords tipped with small metal balls, and the wind, which blew incessantly through the open building, caused the balls to strike against the vase. the number and intensity of the impacts and the reverberations of the vase were all carefully noted, and the priest

MASTERING WITCHCRAFT

ockwise to the south now, lighting a lamp of art there. take your athame in hand and raise it high above your head. as you do, visualize the sun above your head, blazing with midsummer intensity. suddenly, form the burning orb, a "fiery sword" a searing bolt of lightning cleaves the baking air, forking toward the south side of your circle, answering the summons of your uplifted witch blade. see a pillar of incandescent fire spring up at the circle rim! hear the thunderclap crash in your ears as you cry the words of summoning to the fiery one! feel the heat radiating from him as he takes up his watch in the south. o thou lion, lord of lightnings, master of the solar orb, great prince of the powers of fire! be present, we pray thee, and guard this circle from all perils approaching from the

MEANING OF MASONRY

, not to divulge a subject which is entirely exclusive to its members, but merely to show that masonry stands in line with other doctrinal systems inculcating the same principles and to which no secrecy attaches, and that it is a specialized and highly effective method of inculcating those principles. truth, whether as expressed in masonry or otherwise, is at all times an open secret, but is as a pillar of light to those able to receive a nd profit by it, and to all others but one of darkness and unintelligibility. an elementary and formal secrecy is requisite as a practical precaution against the intrusion of improper persons and for preventing profanation. in other respects the vital secrets of life, and of any system expounding life, protect themselves even though shouted from the house

anity is but slowly educated" line upon line; precept upon precept; here a little and there a little" one faculty after another being developed and trained unto the refashioning of the perfect organism. and if philosoph ic wisdom and the sense of beauty stood forth--as they did stand forth--most prominently as the main pillars of the greek system, the greeks had yet to learn of a third and middle pillar that synthesized and comprised them both--that of the strength of the supreme virtue of love, when towards the object of all desire it pours from a pure and perfect heart. the greek's quest of wisdom was something much more than a mere desire for larger information and maturer judgment about one's place in the universe. merely to know certain facts about the hidden side of life profits noth

and metals" from which it is essential to keep divested. the result has been that what might have been, and was designed to be, the greatest spiritually educative force in the world's history, has become a materialized institution, exercising an intellectual tyranny which has estranged the minds of millions from religion altogether. as lot's wife is metaphorically said to have crystallized into a pillar of salt through turning back in desire to what she ought to have renounced altogether, so in trying to serve mammon and god at the same time the roman church has failed in both and, as the result of the false steps and abuses of centuries. the world is to-day a chaos of disunited sects and popular religious teaching is as materialistic as masonry. it is a pity, for in its original design an

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

tween those pieces (genesis 15:17)and when the living creatures went, the wheels went by them: and when the living creatureswere lifted up from the earth, the wheels were lifted up (ezekiel 1:19)whithersoever the spirit was to go they went, thither was their spirit to go; and the wheelswere lifted up over against them: for the spirit of the living creature was in the wheels.(ezekiel 1:20..and the pillar of the cloud went from before their face, and stood behind them (exodus 4:19..his going forth is from the end of the heaven, and his circuit unto the ends of it: and there isnothing hid from the heat thereof (nehemiah 18:10)and i looked and behold a whirlwind came out of the north, a great cloud and a fire infold-ing itself and a brightness was about it and out of the midst thereof as the c

eaven, and his circuit unto the ends of it: and there isnothing hid from the heat thereof (nehemiah 18:10)and i looked and behold a whirlwind came out of the north, a great cloud and a fire infold-ing itself and a brightness was about it and out of the midst thereof as the color of amber outof the midst of the fire (ezekiel 4:5)and it came to pass, as moses entered into the tabernacle, the cloudy pillar descended, andstood at the door of the tabernacle, and the lord talked with moses. and all the people sawthe cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped,every man in his tent door (exodus 33:9)then they willingly received him into the ship: and immediately the ship was at the landwhither they went (john 6: 21) earths first deluge10atlantis, alien vi

alerian, charles berlitz, j. j. hurtak, and davidhatcher childress, relate hundreds of accounts such as this in their pivotal works.in the account of the destruction of sodom and gomorrah, the fleeing prophet, lot, istold by the angels of the lord not to turn back, because the wrath of the lord wascoming to that place. lots wife does look back and is straightaway turned into what isdescribed as a pillar of salt. but this is a mistranslation. the word is more like ourenglish vapor. add to these the accounts of the walls of jericho, or the story in exo-dus of the ten plagues, not to mention the entire books of job, isaiah, ezekiel, andrevelation, which are full of catastrophe and godly wrath. with all this and an endlessamount more, it becomes practically and rationally irrefutable that a wa

ave filled the earth with deceit and violence and there is not one righteousman among them (p. 63)sodom and gomorrahthen the lord rained upon sodom and upon gomorrah brimstone and fire from the lord out of heaven: and he overthrew those cities, and all the plains, and all the inhabitants of the cities, and that which grew upon the ground. but his wife looked back from behind him, and she became a pillar of salt (genesis 24-26)(the word salt, is really a mistranslation. the term is nearer to the englishvapor.)radioactive tektitesglass-like substances known as tektites found in the libyan desert and containing radioactive isotopesof aluminum and beryllium may have been the remains of some missile (p. 79)book of isaiahthey come from a far country, from the end of heaven, even the lord, and th

taff against thee,after the manner of egypt. we have also these words, o assyrian, the rod of mine anger, and the staff in their hand is mine indignation, a passage in veiledlanguage appears to denote that with these weapons they punished the shortcomings of those theydefeated and destroyed. in analyzing the past i cannot over-stress how vital and important is always theproblem of weapons (p. 170)pillar of cloudsaid to have been used by moses and jehovah to hinder the pursuing egyptians during the exodus (seep. 172.)moses and the amalekitesdefeated because on a hill lifted his rod, which was so weighty that others has to sustain it while it operated and gained when he delayed, as loading it was doubtless a long task (p. 173)jehovah nissiafter moses had destroyed the amalekites he erected a

MICHAEL WYNN THE SOUL TRAVELERS

eep by setting an alarm clock for the middle of the night. the gentler the waking, the better. and, as long as you can turn off the alarm without much fuss, you can more easily go into a trance than you could in the waking hours (as long as you don t fall back asleep. fourth, don t go to bed on a loaded stomach, or intoxicated--michael wynn's "the soul travelers" 28 class participation the middle pillar ritual lamer disclaimer: the following ritual (invocation) is designed to open (or energize) your chakras, however it will make you feel strange. if, after doing this ritual, you feel sick desist from further invocations. instructions: you will be visualizing 5 of your chakra points. you will imagine each as a soccerball-sized sphere becoming increasing bright and energized. the first chakr

ng negative thoughts about other people, or cursing others under your breath; there is perhaps a good reason for this advice. telepathy, a projection in the world of thoughts and dreams (the astral, does not respect our notion of space and in no way hinges on the distance between the 2 subjects. as with most forms of magic, i m told a vegetarian diet facilitates telepathic sensitivity; the middle pillar ritual detailed earlier is a far more solid way to increase one s sending and receiving capabilities. i have also heard of thought embedding, where an object is charged with the energies of a certain thought form. the object then becomes a receptacle for a deliberately-created larvae. the methods behind embedding a thought into someone else s mind, and embedding it--michael wynn's "the soul

ith the hexagram; for spirits of the 5 elements, the pentagram is used. satanists tend to draw the pentagrams up-side down, which is symbolic for the material elements being higher than the element of spirit, which often represents god (the light. it isn t uncommon for names of power, such as the names of god, arch-angels, and angels to be uttered while these symbols are drawn. like in the middle pillar ritual in chapter 2, these special names are often vibrated, rather than spoken in a plain manner. although opening rituals can come loaded with needless pageantry, the core of the opening ritual is the invocation. here a distinction must be drawn, because the word invocation has 2 meanings in magic. the first is the activation of a certain type of energy, which is the case for the recently

i am writing this book under the influence of just such a talisman. a talisman that uses planetary spirits should be consecrated on that planet s day and hour. a talisman may also be charged (or recharged) by the process of thought-embedding spoken of earlier, but these talismans are considerably weaker (i can t get no. sometimes rituals that increase the flow of astral energy, such as the middle pillar ritual, are used to embed a talisman with intention. talismans are usually inscribed with names and symbols. the names drawn on the talisman correspond to the names of the spirits who will be assigned the duty of fulfilling the talisman s purpose; in western magic these characters are usually in english or hebrew. the symbols that usually adorn the talisman do not represent abstract concept

ch slowly merge the magician, and his guardian angel into one body. merger with one s holy guardian angel is also called the great work, and it is among the highest achievements of both white and black magicians. although the term is used profanely to describe the chemical conversion of one element to another, alchemy is another word used to describe this kind of spiritual development; the middle pillar ritual detailed earlier is one example of spiritual alchemy. the individual steps of spiritual development are called initiation. contrary to popular belief, which uses words like initiation to describe entry into a group, in magic initiation represents increasingly advanced states of spiritual alchemy. self-initiation is also possible, but takes much longer. self-initiation is a series of

MICHAEL W FORD NOX UMBRA

storms of chaos! i summon thee forth to guard and protect this rite! ad alantra- sorio sabriao- atumaza- seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh- eternal life itself, immortal eye! by ka- spirit of the eternal self, in awakened union! by djed- the four pillars of the world, from which my word shall manifest! envision a great pillar or circle of fire emerging from your feet in the center of the circle moving up through and around you. this is the energy as foundation from the four quarters and the god forms summoned. the triple hermetic circle of hamara't is created as a focus of setian awakening and renewa l,a luciferian core that is called inward and focused outward. the triple hermetic circle is b design not yheld t

MORALS AND DOGMA

eight inches in height, the capital of each a little over eight feet six inches in height, and the diameter of the shaft six feet ten inches. the capitals were enriched by pomegranates of bronze, covered by bronze net-work, and ornamented with wreaths of bronze; and appear to have imitated the shape of the seed-vessel of the lotus or egyptian lily, a sacred symbol to the hindus and egyptians. the pillar or column on the right, or in the south, was named, as the hebrew word is rendered in our translation of the bible, jachin: and that on the left boaz. our translators say that the first word means"_he shall establish" and the second"_in it is strength" these columns were imitations, by khurum, the tyrian artist, of the great columns consecrated to the winds and fire, at the entrance to the

ssings not only brighten when they depart, but are fixed in enduring reality; and love and friendship receive their everlasting seal under the cold impress of death. a dim consciousness of infinite mystery and grandeur lies beneath all the commonplace of life. there is an awfulness and a majesty around us, in all our little worldliness. the rude peasant from the apennines, asleep at the foot of a pillar in a majestic roman church, seems not to hear or see, but to dream only of the herd he feeds or the ground he tills in the mountains. but the choral symphonies fall softly upon his ear, and the gilded arches are dimly seen through his half-slumbering eyelids. so the soul, however given up to the occupations of daily life, cannot quite lose the sense of where it is, and of what is above it a

rching sky, over all the world; over all places where men meet, and walk or toil together; not over lovers' bowers and marriage-altars alone, not over the homes of purity and tenderness alone; but over all tilled fields, and busy workshops, and dusty highways, and paved streets. there is not a worn stone upon the sidewalks, but has been the altar of such offerings of mutual kindness; nor a wooden pillar or iron railing against which hearts beating with affection have not leaned. how many soever other elements there are in the stream of life flowing through these channels _that_ is surely here and everywhere; honest, heartfelt, disinterested, inexpressible affection. every masonic lodge is a temple of religion; and its teachings are instruction in religion. for here are inculcated disintere

light shineth in darkness, and the darkness did not contain it" it is an old tradition that this passage was from an older work. and philostorgius and nicephorus state, that when the emperor julian undertook to rebuild the temple, a stone was taken up, that covered the mouth of a deep square cave, into which one of the laborers, being let down by a rope, found in the centre of the floor a cubical pillar, on which lay a roll or book, wrapped in a fine linen cloth, in which, in capital letters, was the foregoing passage. however this may have been, it is plain that john's gospel is a polemic against the gnostics; and, stating at the outset the current doctrine in regard to the creation by the word, he then addresses himself to show and urge that this word was jesus christ. and the first sent

h me shall not walk in darkness, but shall have the light of life" so said the founder of the christian religion, as his words are reported by john the apostle. god, say the sacred writings of the jews, appeared to moses in a flame of fire, in the midst of a bush, which was not consumed. he descended upon mount sinai, as the smoke of a _furnace; he went before the children of israel, by day, in a pillar of cloud and, by night, in a pillar of _fire, to give them _light "call _you_ on the name of _your_ gods" said elijah the prophet to the priests of baal "and i will call upon the name of adonai; and the god that answereth _by fire, let him be god" according to the kabalah, as according to the doctrines of zoroaster, everything that exists has emanated from a source of infinite light. before

MOTTA MARCELO THE COMMENTARIES OF AL

ies; the restrictions on the act itself, marriage, opinion, the conspiracy of silence, criminal laws,financial fetters, selections limited by questions of race, nationality, caste, religion, social and political cliqueishness, even family exclusiveness. out of the millions of humanity the average person is lucky if he can take his pick of a couple of score of partners. i will here add one further pillar to my temple. it happens only too often that two people, absolutely fitted in every way to love each other, are totally debarred from expressing themselves by sheer ignorance of the technique of the act. what nature declares as the climax of the mass, the manifestation of god in the flesh, when the flesh is begotten, is so gross, clumsy and brutal that it disappoints and disgusts. they are

ee. see lxv, i, 57-58; v, 61-63; vii, vii, 36-48. these quotes should give an idea of how the lord of the aeon goes about setting back the right pegs into the right holes. why must chesed be under control of tiphareth and binah? because chesed is the last, or first, sephira below the abyss; and the temptation to call itself the alpha and the omega is great. it not only is the first sephira on the pillar of mercy, it also is mercy by name and mercy is a quality that has been called "good" regardless of whether it is equilibrated by its opposite geburah or not. chesed is the origin of all disorder, because it is not directly connected with that influence which should be its governor and ruler binah. chesed is "above"tiphareth, and will try to give itself airs, forgetting that not only is tip

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

y the sabines, and is usually seen accompanying mars, whose war-chariot she guides. bellona appears on the battle-field, inspired with mad rage, cruelty, and the love of extermination. she is in full armour, her hair is dishevelled, and she bears a scourge in one hand, and a lance in the other. page 128 a temple was erected to her on the campus martius. before the entrance to this edifice stood a pillar, over which a spear was thrown when war was publicly declared [117] nike (victoria. nike, the goddess of victory, was the daughter of the titan pallas, and of styx, the presiding nymph of the river of that name in the lower world. in her statues, nike somewhat resembles athene, but may easily be recognized by her large, graceful wings and flowing drapery, which is negligently fastened on th

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

our rituals? 4: sex magic today the mark of the beast< thank you letter #4 the demon of lust thank you letter #5 the occult seduction spell thank you letter #6 a magical threesome thank you letter #7 magical aphrodisiacs the black candle of love thank you letter #8 sex magic for couples 5: ancient secrets of the cabala the tree of life the power of the spheres the sacred names of power the middle pillar circulation ritual using the middle pillar ritual to obtain money the ultimate protection the cabalistic cross the flaming pentagram 6: the esoteric arts secrets of the spirit world secret of the golden light how to recognize signs and omens how one man used visions to receive $300 how to make a spirit communication device between the living and the dead getting answers from your pendulum h

how to win the love of another. for the female witch intent on seduction cast this love spell before coming into the presence of the man concerned. enter your witching circle. awaken your magic power. burn a black candle and think of the person to be spellbound. after a few minutes, gaze into candle flame and say: listen, o mighty and powerful ancient one, he whose appearance is that of a burning pillar of fire. ancient and powerful one, i require you, who hath dominion over such things to draw close to you the heart and soul of (person s name. from this moment forth, i charge you to never once loosen your hold upon them. by he whose mouth ever flameth, you are required to do as i command. let (person s name) never think of another for his/her soul has now faded from within (person s name)

ragrammaton correctly and it is regarded as the ultimate magical word of power. the tetragrammaton is an essential part of the cabala, a form of mysticism that evolved from judaism. it is the four letter name of god yod, he, vau, he and is normally pronounced jehovah or yahweh, and sometimes adonai. please do not try to understand it now, you will not be able to until you have mastered the middle pillar ritual revealed in this chapter. but once you are ready for it, i think you will find it to be one of the most profound and rewarding experiences in your life. here, too, are the secret names of god that magical adepts have used for centuries to invoke the hidden powers of the cabala, and a most powerful ritual that will send any unfriendly spirits back where they came from in short order

o el-ohheem. the third sacred name of power is pronounced: yeh-ho-vo el-oh-ah vay-dah-ass. the fourth sacred name of power is pronounced: shad-ay el-kay. the fifth sacred name of power is pronounced: ah-doh-nay el-ohheem< practice each name a few times until you can say it clearly, firmly and decisively. you are using the raw magic power of higher spiritual forces to shape your future. the middle pillar circulation ritual breathe deeply and bring your attention to the sphere of spirit above your head. as you exhale slowly, pretend that a liquid stream of white light is beginning to emerge from the sphere and flow down the left side of your body, bathing your left shoulder, arm, hip, leg, and foot with its mystic glow. try to feel this light being absorbed through the pores of your skin as

t, stomach, thighs, legs, and feet in sparkling white light. then, as you inhale, imagine the light flowing under your feet and up at the back of your body, flooding white light over your calves, buttocks, back, shoulders, and neck. repeat this second flow, the down and up motion, until it becomes a fluid movement of imaginary light. the whole of the ritual described so far is known as the middle pillar ritual. this has taken far longer to spell out in detail than it does to perform. as you finish imagining the circulation of the white light, you can proceed directly to the magic working. using the middle pillar ritual to obtain money are you short of money? you can use the middle pillar ritual to bring you what you need in the way of ready cash. money is associated with the sun, and to br

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

a history of staffordshire published in 1686, dr. plott included a history of the freemasons. the legendary story he recounts is clearly based on a version of the ancient charters that closely corresponds to william watson's document, which is written in the style of english that was commonly used at the end of the fifteenth century+ according to the cooke manuscript, pythagoras found the second pillar after the flood. the corporative masonry of great britain 193 them that the masons owed the king their loyalty, that they should render assistance to each other and call one another "brother" that they should deserve their wages, and that they should designate the most skilled among them as director of the work and call him "master" finally, euclid ordered his masons to hold an annual assem

PHILIP NEIL MYTHS LEGENDS EXPLAINED

the sky. the egyptians were unusual in comparison with other cultures, because they thought of the earth as male. symbols of life and stability this figure is ha, the god of the western desert, who protected egypt from enemies in the west, especially the libyans. raising his arms in blessing, he carries the ankh, symbol of the life-giving elements of air and water, from which hangs a sacred djed pillar, signifying stability. ankh djed pillar the egyptian gods a ll the gods of ancient egypt are, like the hindu gods, aspects of the great divine essence, named in one account of the creation as nebertcher, lord to the uttermost limit. re, the sun god, represents the creative consciousness of this all-powerful god, and the rest of the gods, brought into being by re, represent other aspects. eg

e world after it had been swamped by the flood and taken over by the demon hiranyaksha. varaha slew the demon and raised the earth up again with his tusk. narasimha, the man-lion once, a demon king called hiranya-kashipu ruled the world. he was cruel and wicked, and invulnerable to men, animals, or gods, inside or outside his house, by day or by night. one day, as a joke, hiranya-kashipu struck a pillar in his palace, and asked if vishnu was in there. to his amazement, vishnu emerged, roaring, as a ferocious man-lion (his fourth avatar, and tore the demon to pieces at twilight on the veranda of the palace. vamana, the dwarf vishnu s fifth avatar, vamana the dwarf, was born to curb the power of another demon king, bali. when he begged bali for only as much land as he could cover in three st

hi c. 1844 this japanese tryptych shows the hero tadatsune transfixed by the goddess of mount fuji after she has just killed his companions. izanami and izanagi izanami and izanagi were commanded by the deities o f heaven to shape the earth. standing on the rainbow, the floating bridge of heaven, they stirred the ocean with a jeweled spear and created onogoro, the first island. then they put up a pillar, walked around it in opposite directions, met, and coupled. izanami then gave birth to the islands of japan and various gods and goddesses. however, she was badly burned at the birth of the fire god, kagutsuchi, and died. bereft, izanagi killed kagutsuchi and rushed to the underworld to beg izanami to return. she agreed, but warned her husband not to look at her. but he broke a tooth from h

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

11 job 1:8-11. 12 y. sotah 5. 13 pesachim 113b. the arizal on parashat lech lecha 82 fourth generation will return here, for the iniquity of the amorite will not be full until then] h14 in this covenant, g-d promises abraham the land of israel in exchange for his children going into exile. it is called gthe covenant between the parts h since it was gendorsed h by abraham and g-d (represented by a pillar of fire) passing in between the severed halves of several animals. the idea expressed was: gjust as these halves are not complete without each other, so are the two of us not complete without the pact that binds us together. h why [in this passage] does g-d interrupt [the description of what is to befall abraham fs descendants] with the statement that abraham will come to his forebears in p

left egypt. it is written, gand g-d did not take them [out of egypt by the way of the philistines] for it was close, for g-d said, elest the people relent [when they see war] and return to egypt. f h7 the words gthe people h in this verse refer to the mixed multitude. all the more so was this a concern at this point, when they were still at home. as we see later, when the mixed multitude saw the pillar of cloud traveling in front of the israelites and not in front of them, they said, garise, make us gods that will go before us, h as taught in the zohar.8 [this was the incident of the golden calf] thus, moses was justified in taking the reaction of the mixed multitude into consideration, for we see that g-d also took it into consideration when choosing the escape route from egypt, and that

tand firm and witness the deliverance that g-d will perform for you today c h by means of the purification process of purgatory you will be cleansed of your sins. g cfor the egyptians whom you have seen today, you will never see again. h for they will remain in purgatory. the arizal on parashat beshalach 3 [14:24] toward the end of the night g-d looked down upon the camp of the egyptians with the pillar of fire and cloud c this refers to the descent of the soul to be judged in purgatory. when this is over. che threw the camp of the egyptians into confusion. this refers to the powers of the evil inclination, who are cast into the gsea, h where they remain [14:29] but the children of israel had walked on dry land in the midst of the sea, while the water formed a wall for them, on their right

at, which by virtue of their inter-inclusion comprise in turn thirty sub-sefirot. we have seen previously that higher levels of inter-inclusion (by tens, hundreds, etc) are associated with higher orders on the sefirotic tree. here, the opposite is the case. but the holy one, blessed be he, gremoved the wheels of his chariots. h11 g-d lured the egyptians into the sea, and they were followed by the pillar of fire which boiled the sea water, causing the wheels of the egyptian fs chariots to fall off.12 [another] interpretation: pharaoh took deducted the number 6 from the numerical value of the word for gchariot h [rechev, 222] leaving the numerical value of the word for gchoice h [bachur, 216] in holiness. the phrase gpharaoh took six hundred choice chariots h can be read gand pharaoh took si

om the third verse. we have explained this previously,15 as follows: in the story of the exodus from egypt, three consecutive verses describe g-d fs power as manifest just before he split the sea of reeds, which the jewish people passed through on dry land while the egyptians were drowned: gand the angel of g-d who had been going ahead of the camp of israel now moved and went behind them, and the pillar of cloud went from in front of them and stood behind them. thus [the pillar of cloud] came between the camp of egypt and the camp of israel, making it cloud and darkness [to the egyptians, but it gave light by night [to the jews, so that the one came not near the other all the night. then moses stretched out his hand over the sea, and g-d drove the sea back with a strong east wind all that

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

study. one of the great messages of the new age is that of eclecticism- if it works, use it! there are many other valuable and valid resources for our evolution, and in this time of "quickening, all are pertinent. but it is a personal and regular program of meditation that brings order to what otherwise might prove chaotic. such a program, combined with the simple magical exercises of "the middle pillar" and "banishing ritual of the pentagram, and the keeping of a journal will initiate your own journey to the light! i want to give special appreciation to the writers who have added important materials to this new edition, but i also want to give personal appreciation to israel regardie for having recognized in 1937 that the "time for secrecy" was over. the twentieth century is a time in whi

as such it must lead thinkers and researchers to a new view of human behavior. b.f. skinner was not so wrong in attempting to deal with behavior scientifically, but he was the newton of behaviorists. we now search for the einstein and the bohr of human behavior to develop the quantum model of human beings" l.v.x. is generated in a number of ways and these are through ceremonial magic, the middle pillar technique, the vibratory formula of the middle pillar, and the opening by watchtower. although regardie published a progressive ritualuse of the opening by watchtower in ceremonial magic, i would advise the beginning student to leave this particular ceremony strictly alone until he or she felt well within the initiatory containment and safety of the second order either through personal work

f able, by a kind of process of induction, powerful healing creative energy (and in the absence of verbal "orgone" and, in his opinion, it is what worshipped as "god" a jungian may upon individual interpretation. or release of libido. but the magician calls with proper training and dedication, the aid of an outside person regardie had a phenomenal ability efficiently. however, once in 1982 middle pillar technique twice daily result would eventually occur. if this and prolonged rhythmic deep "hierophant"and trust that one's personal intention of sincere effort. several months into my therapeutic placed a copy of crowley's the holy crowley at that time. he asked me to doing so, i mught have a more conscious to the path of tav, the path of saturn, my "dance" with the inner blessedly unfolded

matters: 1. tracing geometrical figures with the hand. 2. imagining them clearly in your mind. 3. vibrating the appropriate names. a simple instruction on the latter process is to be found in the portal paper already mentioned, as well as in several other very important documents scattered through the remaining volumes. study could be supplemented by consulting another old book of mine themiddle pillar (llewellyn publications, st. paul, 1970, which summarizes most of the order teachings on this topic. the meditations given in volume i are relatively simple, though some of the descriptive material attached to them are not likely to be applicable to the beginner. in addition to these, or else as an alternative, i would like to recommend a series of meditations or psychophysical exercises wh

the will. unbalanced severity is cruelty and the barrenness of mind. a whole textbook could be elaborated on this one simple piece of teaching. since the order system is replete with such choice gems, it is clear that volumes would be required to elaborate the beauty and full meaning of its teaching. still another dynamic passage which could be incorporated into one's daily practice of the middle pillar technique: i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing in its wings! all of these are beautiful and their eloquence lingers with deep feeling in my memory. in one's private spiritual work, a place could be found for many of them. as one progresses in the path of light, they take on more significance and radiance

REGARDIE TALISMANS

is predicated upon a species of meditation, the second is a ceremonial magical consecration. we will consider each briefly in turn. it would be infinitely useful if the student of this manual were familiar with an earlier work of mine based on some elementary golden dawn formulae. it is called the art of true healing, and describes a process based on the qabalistic tree of life called the middle pillar, which can readily be adapted to the task of charging a talisman thus prepared. the opening phases of this process consist in highly charging the aura or sphere of sensation of the student with energy. it is followed by changing the colour of the electro-magnetic field, by an effort of imagination, to that of the element being considered. in this case, the element is water and, in that part

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

ogyne of khunrath. a serpent devouring its own tail must encircle the lower part. the sign of solomon must be inscribed on the reservoir. two globes must be fitted to this lamp, one adorned with a transparency, representing the seven genii, while the other, of larger size and duplicated, should contain variously tinted waters in four compartments. the whole instrument should be placed in a wooden pillar, revolving on its own axis, and permitting a ray of light to escape, as required, and fall on the altar smoke at the moment of the invocations. this lamp is a great aid to the intuitive working of slow imaginations and for the immediate creation in the presence of magnetized persons of forms alarming in their actuality, which, being multiplied by the mirrors, will magnify suddenly, and tran

magnify suddenly, and transform the operator's cabinet into a vast hall filled with visible souls. the intoxication of the perfumes and the exaltation of the invocations will change this fantasia into a real dream; persons known formerly will be recogthe septenary of talismans 51 nized; phantoms will speak; and something extraordinary and unexpected will follow the closing of the light within the pillar and the increase of the fumigations. 52 chapter viii warning to the imprudent the operations of science are not devoid of danger, as we have stated several times. they may end in madness for those who are not established firmly on the basis of supreme, absolute and infallible reason. terrible and incurable diseases can be occasioned by excessive nervous excitement. swoons and death itself

s upon a cross with three crossbars of triangular form. two inferior ministers kneel before him. having above him the capitals of the two pillars and below him the two heads of the assistants, he is thus the centre of the quinary and represents the divine pentagram, giving its complete meaning. as a fact, the pillars are necessity or law, the heads liberty or action. a line may be drawn from each pillar to each head and two lines from each pillar to each of the two heads. this gives a square, divided by a cross into four triangles and in the middle of this cross is the grand hierophant, we might almost say like the garden spider in the centre of his web, were such a comparison becoming to the things of truth, glory and light. w sequence, interlacement, lingam, entanglement, union, em-brace

RUBY TABLET OF SET

and kids a year now contend they were wrong only about who was doing the kidnapping, not about the number abducted. this is again the desire for the simple and clear-cut explanation for a complex problem. for those who know anything about criminology, one of the oldest theories of crime is demonology: the devil makes you do it. this makes it even easier to deal with the child molester who is the "pillar of the community" it is not his fault; it is not our fault. there is no way we could have known; the devil made him do it. this explanation has tremendous appeal because, like "stranger danger, it presents the clear-cut, black-and-white struggle between good and evil as the explanation for child abduction, exploitation, and abuse. in regard to satanic "ritual" abuse, today we may not be whe

wns! behold exalted man" anubis then spoke to the priesthood. two lands. invisible world. world of darkness; and the world of light- xem, being fused- the time of the great fusion. it is rightly written that this is the time of the coming into being of the gods. during the speech medu-n-xonsu and anubis felt the gathering of the old ones to share in this event, and within their midst like a black pillar was set, sharing this night with his children. anubis also had the sensation that "here we go- again" but with optimism. after 5,000 years, we have a chance to make it. then ra-n-set said that if this be truth, let it be known. at that point, nexbet saw before her maat's gray form with her feather. nexbet stepped forward and said "give me your hand" and ra-n-set raised his left hand. she he

to life. from the outer north i call forth venom to wreck that which weakens us. from the inner south i call forth iron to hold our foes at bay. from the outer north i call forth yeast to cause us to wax in growth. within this chamber is come into being a world of our making, an earth amid the stars. upon this earth, made of all the elements brought together, our might and main is proven- at this pillar of power are all qualities come together and along its path rise and fall the hearts and minds of all who would dare the black magic [at this point, all initiates will begin their individual journey through the portal. they will confront one of the nine sorcerors as their magical instinct dictates; they will be given a response to their request to continue; they will then choose between the

ze them in later discussions. atu v, the hierophant, is high on the tree, and connects the center and right pillars. it is a quite spiritual card, with strong active/male tendencies.(48) this path connects chokmah and chesed, the second and fourth sephiroth, the creative and the material. atu vii, the chariot, connects binah (3) and geburah (5, understanding and strength. its position on the left pillar indicates that much of its influence and import is passive, rather than active. note that the four sphinxes which draw the chariot are not moving. in crowley's discussion of this trump, the only active motion is that of the rays within the grail. this card is potential. atu iv, the emperor, connects netzach (7) and yesod (9, occult intelligence and pure intelligence. like path 5 above, it c

y's diagram in the book of thoth entitled the tarot- general attribution (plate# xxviii. the version in wassermann's instruction booklet may be easier to read. 47while the author feels that the progression of the aeons requires some change to this table of correspondences, he is not yet prepared to present these changes. we therefore use crowley's system, the most accurate system to date. 48right pillar: active/male/mercy; left pillar: passive/female/just (or stern) path sephiroth trump 1 1, 2 0 fool 2 1, 3 1 magus 3 1, 6 2 priestess 4 2, 3 3 empress 5 2, 6 17 star 6 2, 4 5 hierophant 7 3, 6 6 lovers 8 3, 5 7 chariot 9 4, 5 11 lust 10 4, 6 9 hermit 11 4, 7 10 fortune 12 5, 6 8 adjustment 13 5, 8 12 hanged man 14 6, 7 13 death 15 6, 9 14 art 16 6, 8 15 devil 17 7, 8 16 tower 18 7, 9 4 emper

SATANGEL

igures, signs, and words may become efficacious, and grant that this skin may preserve us against the wiles of demons, that they may be terrified at the sight thereof, and may only approach them trembling, through thee, jesus christ, who reignest through all ages. amen. the litanies of the holy name of jesus must then be repeated, but instead of the agmus dei, substitue: immolated lamb, be thou a pillar of strength against the evil spirits. slain lamb, give us power over the power of darkness. slain lamb grant power, favour, and strength unto the binding of rebellious spirits. so be it. amen. the lambskin shall be stretched for eighteen days, and on the nineteenth day, the fleece shall be removed, reduced into powder, and interred in the same place. the word vellus shall be written above i

SCHEM HA MEPHORESH

72 angelic names are formed from the 72 names of the deity, and also how their signification is to be found. the 72 names of the deity are thus obtained. the 19th, 20th, and 21st verses of the xiv chapter of the book of exodus each consist of 72 letters (the english translation is) 19th verse: and the angel of the elohim, that went before the camp of israel, removed and went behind them; and the pillar of cloud removed from before them and stood behind them. 20th verse: and it came between the camp of the egyptians and the camp of israel; and it was a cloud and darkness (to the first) but it gave light by night (to these; and the one came not near unto the other all the night. 21st verse: and moses stretched out his hand over the sea, and the lord drove back the sea with a strong east win

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

n as in the western calendar. on these days lay buddhists, those who are not nuns or monks, will visit the temple or the local monastery. they listen to monks reading from a pali sutra or delivering a sermon or lesson, and they make offerings of food and clothing to the monks and nuns. they will also meditate on the five precepts. buddhists can worship at home, at a temple, or at a stupa, a stone pillar or burial mound inscribed with sayings of the buddha. a buddhist worshipping at home generally maintains a small shrine in a private area with a statue of the buddha, candles, and an incense burner. tibetan buddhists often also have a photograph of their spiritual teacher on the home shrine. other buddhists may place buddhist texts or buddhist symbols, such as prayer beads or a bell, repres

y prayer, or salat, is crucial in the life of muslims. daily prayer follows a number of rituals and traditions. depending on what subgroup of islam a muslim belongs to, he or she may pray three or five times a day. the prayer requirements are designed to remind one of allah s presence throughout the day. prayer can be done in a mosque (the islamic house of worship, at home, or anywhere. the third pillar of islam, zakat, refers to charity, but the word actually means to purify. islam requires each muslim to give up a portion of his or her wealth each year for the benefit of the poor. islamic governments have the power to tax their citizens for this purpose. zakat is a form of purification, for it forces muslims to purify themselves by giving up part of their greed. the fourth pillar of isla

s muslims to purify themselves by giving up part of their greed. the fourth pillar of islam, saum, refers to fasting, or not eating. the purpose of fasting is to discipline the mind and body. the primary fasting period for muslims is ramadan, the ninth month of the islamic lunar calendar, when muslims are expected to observe a strict fast from dawn to dusk for the duration of the month. the fifth pillar of islam is the haj, or the annual weeklong pilgrimage to mecca. the haj takes place during the twelfth month of the islamic lunar calendar (a calendar set according to the phases of the moon. each muslim is expected to make the pilgrimage to mecca at least once during his or her life. to remind muslims that they are in mecca to renew their commitment to god, strict rules of behavior, dress

this time. there are approximately two thousand mosques on the north american continent. many of these mosques also function as islamic centers, where meetings are held, homeless people are given shelter, and children attend weekend schools in islam. observances and pilgrimages islamic observations and pilgrimages are so important that they constitute two of the five pillars of islam. the fourth pillar, saum, refers to fasting. the fifth pillar, haj, refers to making a pilgrimage. fasting fasting, the fourth pillar of islam, takes place primarily during the month of ramadan, the ninth month of the islamic lunar calendar. ramadan begins with the new moon. each day throughout the month, muslims take a small early-morning breakfast, called a sahoor, before the sun rises. during the day musli

g the longer days of summer, less so during the shorter days of winter. after the sun sets the day s fast is broken with another small meal, called an iftar. at the end of the month, muslims gather to celebrate the eid ul fitr, or festival of fast breaking, a two-day celebration with parties, dinners, carnivals, fairs, and family excursions. world religions: almanac 313 islam pilgrimage the fifth pillar of islam, haj, refers to making a pilgrimage, specifically a pilgrimage to islam s holiest site, the city of mecca in saudi arabia. the haj takes place during one week in the twelfth month of the lunar calendar. during this week, more than two million people gather in mecca, making it among the largest gatherings of people in the world. each muslim is expected to make the pilgrimage to mecc

SEPHER HA BAHIR

t and expounded: what is the lulav that we discusses? it is the 36 (lu) given over to 32 (lav. and how? he replied: there are three princes, the axis, the sphere and the heart. each one is twelve, and the three therefore constitute a sum of 36, through which the world is sustained. it is thus written (proverbs 10:25, and righteous is the foundation of the world. 102. we learned: there is a single pillar extending from heaven to earth, and its name is righteous (tzadik [this pillar] is named after the righteous. when there are righteous people in the world, then it becomes strong, and when there are not, it becomes weak. it supports the entire world, as it is written, and righteous is the foundation of the world. if it becomes weak, then the world cannot endure. therefore, even if there is

SIFRA DETZNIYUTHA

found in: 1) one skull,14 2) filled with the dew of bdellium, 3) an envelope of clear and concealing air,15 4) those that are pure wool are hanging even balanced,16 5) the will of all wills17 that is revealed with the prayers of those below, 6) the open eye18 that does not slumber but watches constantly, the eye below is by means of the eye of the supernal radiance, 7) the openings of the hollow pillar,19 from whence his spirit20 rushes forth unto all. it created six, it created elohim, the heaven and the earth.21 bara shyt, it created six over them.22 they are all below, and they depend on the seven of the skull as far as the splendor of all splendors. and the earth, that is, the second one is not in the computation; this was already said. for it emerged from the one that was cursed, as

).54 adam-not is included therein, especially man. in these thirteen issue forth distinct fountains; four were kept separately,55 nine flow from the body.56 1) the splendid one begins to form itself near the opening of the ears. 2) it descends in beauty to the beginning of the lips. it stands from this beginning to that beginning. 3) there is a path going forth beneath the two holes of the hollow pillar,57 to pass over guilt, as it is written: and it is his beauty 58 to pass over guilt. 59 4) beneath the lips the hairs go back to the other beginning 5) another path goes forth beneath that one. 6) it covers the offering of spices,60 to the upper beginning. 7) two apples61 are beheld, to illumine the lamps. 8) the fate62 of all hangs as far as the heart. on it depend the upper and the lower

-not is written. we read: a superior yv d y, an inferior yv d y. vyytzr (royyv):68 yod y superior, yod y inferior. y h y, yod y superior, yod y inferior. heh h in between them. it is perfect, and not for every side. this name was uprooted from that place and transplanted elsewhere, as it is written: and the lord hvhy elohim planted..69 the heh h between the yods y of yhy. the breath of the hollow pillar of the ancient one unto the small face. without the breath it exists as not. in the heh h it is founded, the heh h above, the heh h below, as it is written: ahh adonai elohim(,yhla ynda hha).70 in the cohesion of the attached, in the breath of the weights, is vhy. the superior yod y is adorned with the wreath of the ancient one, the supernal envelop that is clear and concealing. the superio

it exists as not. in the heh h it is founded, the heh h above, the heh h below, as it is written: ahh adonai elohim(,yhla ynda hha).70 in the cohesion of the attached, in the breath of the weights, is vhy. the superior yod y is adorned with the wreath of the ancient one, the supernal envelop that is clear and concealing. the superior heh h is adorned with the breath of the openings of the hollow pillar, which comes forth in order to animate. the superior vav v, the lamp of heavy darkness that is adorned by its sides. the letters then extend and are included in the small face. just as they dwelled in the skull, they are found to be extending into the whole body in order to establish all. these letters are hanging in the pure wool.71 when they are manifested unto the small one, these letter

ld of making. 13 hidden within the hidden is atiqa ha atiqim in aramaic. hidden one (atiqa) is a prominent name of vast face in the zohar. 14 the skull of vast face. 15 the envelope is the skin. 16 the pure wool (sufim ,ypvc) are the hairs which hang from the skull. 17 the will(]vor ratzon) corresponds to the forehead. 18 the open eye is the eye of providence, the ayin i (vast face. 19 the hollow pillar is an allusion to the nose. 20 spirit xvr ruach. 21 torah b reshith 1:1. 22 the six are the directional sefiroth, the chayot who ran and returned. 23 torah b reshith 5:29. 24 unformed (tohu) and empty (vuhbohu, darkness, and al-face of the deep are all epitaphs of vast face. 25 al li is a prominent name of vast face. 26 torah b reshith 1:2. 27 the sequence of letters which compose the word

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

rder, how poor the thoughts, how mean the memories ye awaken, compared with those that speak to the heart of man on the heights of phyle, or by thy lone mound, grey marathon! we stand amidst weeds and brambles and long waving herbage. where we stand reigned nero, here were his tessellated floors; here "mighty in the heaven, a second heaven" hung the vault of his ivory roofs; here, arch upon arch, pillar on pillar, glittered to the world the golden palace of its master, the golden house of nero. how the lizard watches us with his bright, timorous eye! we disturb his reign. gather that wild flower: the golden house is vanished, but the wild flower may have kin to those which the stranger's hand scattered over the tyrant's grave; see, over this soil, the grave of rome, nature strews the wild

ock, and gained the lofty spot, green with moss and luxuriant foliage, where the dust of him who yet soothes and elevates the minds of men is believed to rest. from afar rose the huge fortress of st. elmo, frowning darkly amidst spires and domes that glittered in the sun. lulled in its azure splendour lay the siren's sea; and the grey smoke of vesuvius, in the clear distance, soared like a moving pillar into the lucid sky. motionless on the brink of the precipice, viola looked upon the lovely and living world that stretched below; and the sullen vapour of vesuvius fascinated her eye yet more than the scattered gardens, or the gleaming caprea, smiling amidst the smiles of the sea. she heard not a step that had followed her on her path and started to hear a voice at hand. so sudden was the a

ed in the sad and gloomy shadows of the advancing night "how could you foretell this fearful event? he fell not by your arm" said glyndon, in a tremulous and hollow tone "the general who calculates on the victory does not fight in person" answered zanoni "let the past sleep with the dead. meet me at midnight by the sea-shore, half a mile to the left of your hotel. you will know the spot by a rude pillar the only one near to which a broken chain is attached. there and then, if thou wouldst learn our lore, thou shalt find the master. go; i have business here yet. remember, viola is still in the house of the dead man" here mascari approached, and zanoni, turning to the italian, and waving his hand to glyndon, drew the former aside. glyndon slowly departed "mascari" said zanoni "your patron is

he price of learning those solemn secrets which separated the stranger from mankind. enamoured of the goddess of goddesses, he stretched forth his arms the wild ixion and embraced a cloud! the night was most lovely and serene, and the waves scarcely rippled at his feet as the englishman glided on by the cool and starry beach. at length he arrived at the spot, and there, leaning against the broken pillar, he beheld a man wrapped in a long mantle, and in an attitude of profound repose. he approached, and uttered the name of zanoni. the figure turned, and he saw the face of a stranger: a face not stamped by the glorious beauty of zanoni, but equally majestic in its aspect, and perhaps still more impressive from the mature age and the passionless depth of thought that characterised the expande

s on the table "little tinville is the man for despatch "citizen henriot" said dumas, gravely "permit me to request thee to select another footstool; and for the rest, let me warn thee that tomorrow is a critical and important day; one that will decide the fate of france "a fig for little france! vive le vertueux robespierre, la colonne de la republique (long life to the virtuous robespierre, the pillar of the republic) plague on this talking; it is dry work. hast thou no eau de vie in that little cupboard" dumas and fouquier exchanged looks of disgust. dumas shrugged his shoulders, and replied "it is to guard thee against eau de vie, citizen general henriot, that i have requested thee to meet me here. listen if thou canst "oh, talk away! thy metier is to talk, mine to fight and to drink "

SIR WALLIS BUDGE EGYPTIAN MAGIC

lves had been put up on the shore they returned at once to the water and did not shew themselves again. when, however, the city had been built and was inhabited, the sea monsters made their appearance again, and each morning a considerable number of people were found to be missing; to prevent this alexander placed talismans upon the pillars which, according to mas'udi, were there in his day. each pillar was in the shape of an arrow and was eighty cubits in height, and rested upon a plinth of brass; the talismans were placed at their bases, and were in the form of figures or statues of certain beings with suitable inscriptions, and as they were put in position after careful astronomical calculations had been made for the purpose we may assume that they produced the effect desired by the kin

SOLOMON

e answered''i am able to remove [1] mountains, to overthrow the oaths of kings. i wither trees and make their leaves to fall off" and i said to him "canst thou raise this stone, and lay it for the beginning of this corner which exists in the fair plan of the temple [2' and he said "not only raise this, o king; but also, with the help of the demon who presides over the red sea, i will bring up the pillar of air [3, and will stand it where thou wilt in jerusalem [1. cp. the faith which removes mountains. 2. bornemann suggests that the gate of the temple called beautiful (acts iii. 2, 10) is referred to. 3. i conjecture the sense] 123. saying this, i laid stress on him, and the flask became as if depleted of air. and i placed it under the stone, and (the spirit) girded himself up, and lifted

on of the red sea with the column. and they both took the column and raised it aloft from the earth. and i outwitted these two spirits, so that they could not shake the entire earth in a moment of time. and then i sealed round with my [44] ring on this side and that, and said "watch" and the spirits have remained upholding it until this day, for proof of the wisdom vouchsafed to me. and there the pillar was hanging of enormous size, in mid air, supported by the winds. and thus the spirits appeared underneath, like air, supporting it. and if one looks fixedly, the pillar is a little oblique, being supported by the spirits; and it is so to day. 125. and i solomon questioned the other spirit which came up with the pillar from the depth of the red sea. and i said to him "who art thou, and what

ters. and i caused them to pursue after the children of israel. and pharaoh followed with (me) and all the egyptians. then i was present there, and we followed together. and we all came up upon the red sea. and it came to pass when the children of israel had crossed over, the water returned and hid all the host of the egyptians and all their might. and i remained in the sea, being kept under this pillar. but when ephippas came, being sent by thee, shut up in the vessel of a flask, he fetched me up to thee" 127. i, therefore, solomon, having heard this, glorified god and adjured the demons not to disobey me, but to remain supporting the pillar. and they both sware, saying "the lord thy god liveth, we will not let go this pillar until the world's end. but on whatever day this stone fall, the

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ow end, the corners of which are rounded off on either side of the mural -7- the altar the altar is four feet high and rests on two narrow cross pieces. it is a dark gray block of crystalline iron ore from a swedish mine and weighs six and one-half tons. the swedish government presented this block of ore. the largest of its kind ever mined. to the u.n. in early 1957 "the chunk rests on a concrete pillar that goes straight down to bed-rock."1 the area and passageway beneath the room are closed to the public. the chunk of ore has been described as a lodestone, or magnetite, which is strongly magnetic and which possesses polarity "in northern sweden are what may the the largest magnetite deposits in the world, believed to have been formed by segregation in the magma."2 magma is the term for m

represented the deity by a black stone, because his nature is obscure and inscrutable. the reader here will be reminded of the black stone, hadsjar el aswad, placed in the south-west corner of the kaaba at mecca, which was worshipped by the ancient arabians. the druids, it is well known, had no other images of their gods but cubical or sometimes columnar stones. to use the language of dudley, the pillar or stone 'was adapted as a symbol of strength and firmness. a symbol, also, of the divine power, and, by a ready inference, a symbol or idol of the deity himself. the god hermes [mercury] was represented without hands or feet, being a cubical stone, because the cubical figure betokened his solidity and stability."11 (emphasis supplied) hammarskjold, in the speech quoted earlier, said "in th

ural 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, which is also the body of adam kadmon. the base of the spine is the yesod or foundation, the sacred generative organs (ibid, p. 1201. from yesod springs the kingdom at the bottom of the tree, which represents mankind. the literature on this subject is vast and confusing, but there are certain basic ideas to be found in all cabalistic writings. bernhard pick (op. cit, p. 10

tor of st. james episcopal church, his mother being a sister of the famous david rittenhouse.4 william barton published a memoir of rittenhouse in 1813. the first device submitted by barton depicted among other emblems an eagle on the summit of a doric column, the all-seeing eye, and the stars:5 -24- the eagle displayed is the symbol of supreme power and authority, and signifies the congress; the pillar, upon which it rests, is used as the hieroglyphic of fortitude and constancy, and, its being of the doric order (which is the best proportioned and most agreeable to nature& composed of several members or parts, all, taken together, forming a beautiful composition of strength, congruity and usefulness, it may with great propriety signify a well planned government [the] stars upon a blue can

SYMBOLISM OF THE BANNERS

o ascend a ladder of nine steps, and was then nailed to the cross. this ladder is represented in some medieval pictures of the crucifixion. from the 12th century onward, the ladder appears on wood carvings and in stained glass with the other passion symbols: vix, the dice, the seamless robe, the cock, the spear, the sword, the thirty pieces of silver, the pincers, the three nails, the hammer, the pillar of scourging, the scourge, the reed, the sponge, the vessel of vinegar, and the crown of thorns. four forms of the cross were used in the early centuries of our era. the greek cross with the four arms being equal in length, the latin cross (crux immissa or crux capitata) in which the lower limb is longer than each of the others, the crux decussata, or st. andre's cross, and the crux commiss

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ividual themself has accepted these religious and social/cultural structures for themself that empowers the psyche to change behaviours. personal significance is what gives the psyop technique its power over the individual. but, this personal significance is a mutable element and varies from culture to culture. in this light we can see that god did not change joe smith from a drunken bastard to a pillar of strength, but rather, it was the psyop technique and the religious and spiritual significance joe smith found in god that has provided the impetus and energy to direct the will to create change. this is why these psyop techniques are just as valid for the christian, muslim, buddhist, or even atheist! the underlieing technical mechanism is the same for all of these belief systems. however

an the black (thuban being the name of the star alpha draconis. thuban as pir, or chief of his order, was called king or lord of the fish the fish being a typhonic animal. thuban was third in teaching succession after daud of tai and maaruf karkhi (in the order of the builders. thuban founded the malamati, or blameworthy, order of sufi, which has certain similarities with freemasonry. the masonic pillar of the temple boaz (the black pillar) may be albuazz, a form of thubans name abulfaiz. the fourth blooming began in the middle of the nineteenth century, when western occultism began to focus seriously on archaeological data coming from egypt. particularly important highlights were the publication of the rite of the headless one, in which the deity transforms himself into has certain typhon

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

nava's earring, which has the emblem of the masonic double-headed eagle (photo: time magazine, may 31, 1999, p. 64) 212 codex magica larry summers, secretary of the treasury in the second term of the bill clinton administration, signals to his associates in the illuminati elite the strength of their order. we see first his crossed "x" hand position, the left hand path dominant. then there is the pillar of strength of jaquin and boa/ origins, and finally the black and white checkered "tresrleboard" upon which he stands, the science of polar opposites, the hegelian dialectic, the high masonic principle of equilibrium. summers is currently president of harvard university. cross my heart and hope to die 213 donald e. graham, chairman and ceo of the washington post, in a staged setting in the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

to go to a different part of the country. according to the scripture, the four ufonauts had been ordered to walk to and fro through the earth. the confraternity version of the bible reports that the orders were to go patrol the earth. moses frequently mentioned the presence of the cloud chariots: the lord descended in the cloud; the lord came down in a cloud; the lord went before them by day in a pillar of cloud to lead them the way and by night in a pillar of fire. the prophet daniel was another who described the use of a cloudy chariot for cosmic transportation. other ufo researchers say that if one were to read the creation story in genesis from the historical perspective of our current awareness of genetic engineering, the interaction between the sons of god and the fair daughters of m

THE KEY TO THE MYSTERIES

deltaupsilon- nu-alpha-mu-iota-sigma (the power. there is a strange character below this, at the bottom of this section and like that noted above- even harder to recognize, but this is the usual position for "omega. the third section from the top and second from the bottom has two pillars issuing from the cloud. these have fluted capitols and ringed bases extending to form trapezoidal forms. the pillar to the left is black and marked at center with "b, while that to the right is white with "j. to the left is "hyle. to the right in rows "briah "aziah" and a small rectangle. there is a crescent moon between the bases of the drums, horns angled right and slightly upward. the lowest portion shows feet issuing from the bases of the pillars and cocked outward on a mass of rock to the left and a

l the signs of the qabalah, would it not be useful, in order to read the pages engraved upon the stones of the ancient temples, to replace these stones in their place, and to count the numbers of their letters, comparing them with the numbers of other stones? the obelisk of luxor, for example, was it not one of the two columns at the entrance of a temple? was it at the right-hand or the left-hand pillar? if at the right, these signs refer to the active principle; if at the left, it is by the passive principle 196 that one must interpret its characters. but there should be an exact correspondence of one obelisk with the other, and each sign should receive its complete sense from the analogy of contraries. m. champollion found coptic in the hieroglyphics, another savant would perhaps find mo

THE MAGICIAN S KABBALAH

n this way, the tree becomes a jigsaw into which pieces have particular, unique positions. although sometimes a piece may be placed, an idea considered, incorrectly, and it is not noticed until you come to fill the pieces in around it! thus, for some time, one might attribute water to yesod, and come to no real harm or confusion, until one day an increased knowledge of hod, netzach and the middle pillar make it apparent not only that the correct and fitting attribution in terms of the system is air, but why that is the case as well (e) a system of classification of omniform ideas so as to enable the mind to increase its vocabulary of thoughts and facts through organising and correlating them. it is a commonly accepted fact that memory can be improved by collecting items of information in s

y small and atomic yet omnipresent point is called hadit. this is the basis of all cosmology, which refers to the known, the unknown, and ultimately, their interaction. yod in chockmah the "first swirlings" of chockmah can be seen as the shadowing of both the yod of ain and the stage of ain svph in the three veils. the masculine potency of this sephirah, in its position at the top of the positive pillar, can also be seen in the glyph of yod as representing either the hand or the seed. in the symbol of the hand we see the movement and sign of action as kether expands forth into the "explosion" or "big bang" of chockmah. as the "seed, yod represents the principle of all things, potential in the aleph of kether (the value of 1, but now expanding through the action represented by chockmah (and

, rather than the mystic formula of 0=2) as the "2" of chockmah can manifestation begin. in the light of progress up the tree (the initiatory system, then the svph stage of chockmah is the "end" as the grade of ipssissimus in kether is "beyond the comprehension of all lower grades" as crowley puts it. nun in binah at the creative stage represented by binah, the sephirah at the top of the negative pillar of form, we see "shadowed forth" the nun of ain and the final veil of ain svph avr. it is obvious that an immediate connection can be made in that the value of nvn is fifty, and from binah are derived the "fifty gates of understanding. nvn is primarily the letter of transformation, and the "scorpio energy" of astrology. it thus signifies change of form, which at its highest level depends on

t together (as the zorastorian verse reads. that fire that darts and flashes throughout the hidden depths of the universe (and 418 is the value of kbvd zyv h-nchsh "the bright glory of the snake, and hence the great work completed as the snake reaches kether and the light floods down it. the word rbh, meaning "archer" has the value of 207 also, thus showing the process of "shooting" up the middle pillar of the tree in the mystical process of attaining the avr rather than the magical one of ascending back up the lightning flash. chapter four; kether, the crown of coherent light the doctrine of trans-resonance as we have already noted, one of the primary doctrines of magick is that "that which is above is like unto that which is below, also stated variously as "the heaven is in the earth, bu

al tau to malkuth. the "kabbalistic diagrams of rosenroth" also refer to the "head which is not, or "the head of not, in aramaic risha dla. indeed, one part of this text states quite clearly "the crown of the holy king, which is called the head which is not, and the head of knowing and not being known. and is called the ancient concealed one. thus, the "bornless ritual" is an ascent up the middle pillar of consciousness from the "bound lights" of malkuth and ultimately, to the "boundless light" of the ain soph aur. resh in full is resh-yod-shin, and relates to the cards of the sun, hermit and last judgement. these could be transliterated into the phrase "the awareness (sun) of the true (hermit) will (judgement, which takes place in the initiation process at two key points, the first on cro

THE MIDDLE PILLAR

ch version of this martinist operative and general ritual can be obtained from: l' initiation, organe de l'union des ordres martinistes, 6, rue jean-bouverl 92100 boulogne-billancoowthis new edition of israel regardie's tke middle adam forrest, isidora forrest, r a. gilbert, darcy kiintz, thm p, prof. sein 0 miadhachiin, and wiliiam stoltz. figure i: cover artfrom the second edition of the middle pillar (painting by marjo y paskaruk) introduction to the third edition i n the early decades of this century, little was known about the techniques of western ceremonial magic due to the veil of secrecy which had shrouded these practices. unless a person happened to be a member of a magical organization, there was little chance of leaning the procedures and initiatory practices of high magic. thi

ew methcds and hypotheses of psychoanalysis. since the object of study in both magic and psychology was the human mind, it was regardie's belief that magic could be regarded as a subdivision of the science of psy &logy. such a thing was quite unheard of in 1938. in fact, regardie postulated that psychotherapists could use the techniques of magic, such as the lesser banishing ritual and the middle pillar exercise of the golden dawn, in a d i n i d setting for the benefit of patients. goal of both magic and psychotherapy is the his or her growth and health on every and psychological. magic, however, well-being. regardie sought to tear down the been built up between the ancient art and the regardie's die middle pillar was a milestone these ideas long before they became popular. the middle pil

and psychological. magic, however, well-being. regardie sought to tear down the been built up between the ancient art and the regardie's die middle pillar was a milestone these ideas long before they became popular. the middle pillar, as a techruque for self-development, standard fare-so much so that it is sometimes age self-help manuals, often without mentioning golden dawn tradition. the middle pillar shows expertise, and love for teaching that regardie to this day it remains a classic among magical who was israel regardie and why did the following brief biography should of regardie's prominent place in the history and occultism, as well as his interest in psychology. before his death in 1985, israel regardie many to be the last living adept of a prestigious known as the golden dawn. the

g that war in europe was imminent, regardie returned to the u.s. in 1937, where he immersed hunself for a number of years in the study of psychology and psychotherapy. he was grateful for his previous experience with the golden dawn and a lengthy freudian analysis-"for both of wluch i can say in all humility and simplicity-thank god" these were the two influences which led lum to write the middle pillar in 1938. the art of true healing would soon follow. in 1941 he graduated from the chiropractic college of new york city with a degree in psychology, and took up practice as a lay analyst. he was particularly intrigued with the work of wilheim reich. when america became involved in world war 11, regardie discontinued h s practice and joined the army, something he later considered a huge mist

d visited him in his home just ten days prior. his death was a great blow to us. a few days later, we performed the requiem ceremony from the golden dawn in his honor, in conjunction with the reading of one of h s favorite pieces "the prayer of the sylphs."ll although regardie is gone, his written works continue to teach and inspire new generations of students. regardie's classic book, the middle pillar, introduces a psychological perspective on magic and occultism and presents an intelligent and viable rationale promoting the practice of certain magical techruques, the effects of which can be compared to the processes of analytical psychology. regardie gave readers clear directions on how to perform the qabalistic cross, the lesser banishing ritual of the pentagram, and the middle pillar

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

st; the maid smiled and lay back to look at him. he laid her tender body on the sloping field, and felt her sighs in his embraces yield a sweeter music than all birds. but she, lost in the love she might not know, may see no further than his face, and yet, aware of her own fate, resisted like a snare. her own soft wishes. as she looked and saw his eager face, the iron rod of law grew like a misty pillar in the sky. in all her veins the blood fs desires die, and then. o sudden ardour. all her mind and memory faded, and looked outward, blind, beyond their bitterness. her arms she flung around him, and with amorous lips and tongue tortured his palate with extreme desire, and like a manad maddened; equal fire leapt in his veins; locked close for love they lie, the heart fs dumb word exprest wi

i bade workers work, and lovers kiss; laughed with the stoic at the dream of pain, and preached with jesus the evangel.bliss *mysteries: lyrical and dramatic, vol. i, pp. 109-112 (the metre though not the cadence is that of glaus veneris. h) whilst such lines as the following in the second poem also remind us of the astronomer poet: o thou, zelator of this paradise, tell thou the secret of f the pillar! none can hear thee, of the souls beneath the sun. speak! or the very godhead in thee dies. for we are many, and thy name is one *the temple of the holy ghost, vol. i, p. 191. before we leave the glowing east, one more curious similarity still strikes us, it is that though in so many ways the ideas of aleister crowley are akin to those of omar khayyam, yet his fertile imagination also engen

d platonic ideal of love. in the former, questing for the ideal of his hopes, man falls tangled into the arms of the real; in the latter, entangled, he strives to tear away the meshes of his passion, and at length succeeds in releasing himself from the magic threads. in gthe nameless quest, h gereth is in love with the queen, and the king calls on a knight to go on the nameless quest to a certain pillar which lies at the end of the road which leads from human desire to divine contentment; around it lie the bones of the gquesting slain h unburied, unremembered, unconfessed; gereth fs name is cried aloud, and the king bids him godspeed, girding on him his own true sword, whilst the queen draws from her finger a ring and places it on his. then when he has left their presence he notices for th

n him cries, ghalt h: at last he reaches the land of lost ideals: the plain is covered with a many dead. glisten white bone and salt-encrusted head, glazed eye imagined, of a crystal built. and see! dark patches, as of murder spilt. ugh! gso my fellows of the quest are sped! thou shalt be with them: onward, if thou wilt! h *the temple of the holy ghost, vol. i, p. 190. he sees in the distance the pillar: quaintly shaped and hued, it focussed all the sky and all the plain to its own ugliness c *the temple of the holy ghost, vol. i, p. 191. and yet as he looked again he saw it in another form: a shapeless truth took image in my brain. then from the centre of eternity came a voice, gtell thou the secret of the pillar. h geternal beauty, one and absolute! h flashes from his tongue. again the v

rong! what waters quench it? king shalomeh saith *the temple of the holy ghost, vol. i, p. 192. thus failed the quest, as all quests against love must inevitably fail. a man who truly loves a woman loves her so intensely that all else is as naught; she grows before him gigantic through the mist of his desire, swallowing him up in the affinity of her being. the king fs sword was of little use; the pillar of the higher self lay in the salt-encrusted plains, saline with the tears and sobs of failure; the ring emblematic of surrender, without beginning or end, was emblematic also of the eternality of love, that circling girdle of the world. in gtannhauser h we have a similar idea, though reversed; for tannhauser enmeshed in the web of the venusberg, strives against the sensual to gain a spirit

THE SECRET RITUALS OF THE OTO

vertheless, we rejoice that you have arrived at this hour of peril: your strength and courage may assist us to retrieve our loss, and recover the word. worthy sir (noble dame) i direct you to travel 33 years, 11 to the south, 11 to the west, 11 to the north, returning to me in the east to report the results of your travels (g.m. leads postulant 11 circles deosil and then takes him to the southern pillar, where he finds t; 11 circles, and to western pillar, where he finds s; 11 circles and to northern pillar, where he finds l. he is then brought to head of m.w.s) g.m: holy father, i beg to present to you b (s) who has completed the 33 years travel imposed on him (or her. m.w.s: what have you discovered? introducer: i have searched in and about the pillars in the south, west, and north for t

nd princes of the earth, that they may take file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c1.html (3 of 7 [12/28/2001 2:05:17 pm] the secret rituals of the o.t.o. counsel together and rule all men in peace and love by virtue of this secret under the shadow of the wings of the one ineffable lord. for this secret is not only a convenient manner of doing this, a pillar of flame to disperse the shadows of earth, but is also a convenient veil and the only veil worthy of that further light which we are not able to reveal even to this supreme grand council of the o.t.o. iv of all our enemies those are most to be feared, who make false gods of their imaginations. for the heathen are turned easily from gods of clay; for truth strikes home sharply on their dark

THE HOLY BIBLE KING JAMES VERSION

me of the city was called zoar. 19:23 the sun was risen upon the earth when lot entered into zoar. 19:24 then the lord rained upon sodom and upon gomorrah brimstone and fire from the lord out of heaven; 19:25 and he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. 19:26 but his wife looked back from behind him, and she became a pillar of salt. 19:27 and abraham gat up early in the morning to the place where he stood before the lord: 19:28 and he looked toward sodom and gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace. 19:29 and it came to pass, when god destroyed the cities of the plain, that god remembered abraham, and sent lot out of the mid

ch i have spoken to thee of. 28:16 and jacob awaked out of his sleep, and he said, surely the lord is in this place; and i knew [it] not. 28:17 and he was afraid, and said, how dreadful [is] this place! this is none other but the house of god, and this [is] the gate of heaven. 28:18 and jacob rose up early in the morning, and took the stone that he had put [for] his pillows, and set it up [for] a pillar, and poured oil upon the top of it. 28:19 and he called the name of that place bethel: but the name of that city [was called] luz at the first. 28:20 and jacob vowed a vow, saying, if god will be with me, and will keep me in this way that i go, and will give me bread to eat, and raiment to put on, 28:21 so that i come again to my father s house in peace; then shall the lord be my god: 28:22

28:19 and he called the name of that place bethel: but the name of that city [was called] luz at the first. 28:20 and jacob vowed a vow, saying, if god will be with me, and will keep me in this way that i go, and will give me bread to eat, and raiment to put on, 28:21 so that i come again to my father s house in peace; then shall the lord be my god: 28:22 and this stone, which i have set [for] a pillar, shall be god s house: and of all that thou shalt give me i will surely give the tenth unto thee. 29:1 then jacob went on his journey, and came into the land of the people of the east. 29:2 and he looked, and behold a well in the field, and, lo, there [were] three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone [was] upon the well s mouth. 29:3 a

leaped upon the cattle [were] ringstraked, speckled, and grisled. 31:11 and the angel of god spake unto me in a dream [saying] jacob: and i said, here [am] i. 31:12 and he said, lift up now thine eyes, and see, all the rams which leap upon the cattle [are] ringstraked, speckled, and grisled: for i have seen all that laban doeth unto thee. 31:13 i [am] the god of bethel, where thou anointedst the pillar [and] where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred. 31:14 and rachel and leah answered and said unto him [is there] yet any portion or inheritance for us in our father s house? 31:15 are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money. 31:16 for all the riches which god hath tak

ers [are] my daughters, and [these] children [are] my children, and [these] cattle [are] my cattle, and all that thou seest [is] mine: and what can i do this day unto these my daughters, or unto their children which they have born? 31:44 now therefore come thou, let us make a covenant, i and thou; and let it be for a witness between me and thee. 31:45 and jacob took a stone, and set it up [for] a pillar. 31:46 and jacob said unto his brethren, gather stones; and they took stones, and made an heap: and they did eat there upon the heap. 31:47 and laban called it jegar-sahadutha: but jacob called it galeed. 31:48 and laban said, this heap [is] a witness between me and thee this day. therefore was the name of it called galeed; 31:49 and mizpah; for he said, the lord watch between me and thee

TRUE HISTORY OF WITCHCRAFT

symbols of unconscious, repressed sexuality. to the occultist, there is no devil, no "god of evil" there is, ultimately, only the ain sof aur of the cabbalah; the limitless light of which we are but a frozen spark. evil, in this system, is the mere absence of light. all else is illusion. the goal of the occult path of initiation is balance. in freemasonry and high magick, the symbols of the white pillar and black pillar represent this balance between conscious and unconscious forces. in gardnarian wicca, the goddess and horned god- and the priestess and priest, represent that balance. there is nothing, nothing of pacts with the "devil" or the worship of evil in any of this; that belongs to misguided exchristians who have been given the absurd fundamentalist sunday school notion that one mu

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

one, understood to represent him without the presence of the energetic member. in a corner in the church of the village of st. fiacre, near mouceaux in france, there is a stone called the chair of st. fiacre, which confers fecundity upon women who sit upon it; but it is necessary that nothing should intervene between their bare skin and the stone. in the church of orcival in auvergne, there was a pillar which generative powers 143 barren women kissed for the same purpose, and which had perhaps replaced some less equivocal object.1 traditions, at least, of similar practices were connected with st. foutin, for it appears to have been the custom for girls on the point of marriage to offer their last maiden robe to that saint. this superstition prevailed to such an extent that it became prover

rself or with the help of another woman, commits uncleanness, for which she was to do penance for three years, one on bread and water; and if this uncleanness was committed with a nun, the penance was increased to seven years, two only on bread and water.4 1 dulaure relates that one day a villager's wife entering this church, and finding only a burly canon in it, asked him earnestly, where is the pillar which makes women fruitful? i, said the canon, i am the pillar. 2 sponsa qu dam rustica qu iam in finu divi futini virginitatis su pr textam eposuerat. faceti facetiarum, p. 277. theses inaugurales de virginibus. 3 ezekiel, xvi, 17. within a few years there has been a considerable manufacture of these objects in paris, and it was understood that they were chiefly exported to italy, where th

TYSON DONALD NEW MILLENNIUM MAGIC

e into being. mankind could not conceive of the division into east and west until it had perceived the polarity of north and south. the cross is much older than christianity, indeed as old as time, for it is a uni- versal symbol that conveys an unchanging meaning to all peoples, whatever the outward interpretation that may be forced upon it. the pattern the titan prometheus took when bound to the pillar by zeus was a cross. the teutonic god woden, or odin, crucified himself on the eternal ash yggdrasill in order to peer into the mysteries of the timeless realm where magic is born. in other cultures the same mystical message is conveyed in slightly different forms. the sioux indians used to suspend their braves by their pectoral muscles so that they might receive illumination through suffer

e rationalizations after the fact. the natural correspondence that exists between the seven levels of the tree of the sephiroth and the seven chakras of the body is not common in western magic, but its possibility was recognized. gareth knight, an authority on golden dawn magic, observes that the tree can be divided into a sevenfold system by consider- ing its seven levels, and writes "the middle pillar can also be used to correlate with the chakras" but adds "no straightforward correspondence can be made that is not open to debatel'14 greatly to his credit, knight regards this debate as a healthy exer- cise, and states that it is far better for the student to work out such problems inde- pendently than to blindly accept the opinions of others. by mentally entering any of the chakras, the

e curving line represents the reascent of the light from the material world to the innermost point of god. it is called the path of the serpent. the overall structure of the tree is based on the body of adam kadmon, heav- enly or cosmic man who is the macrocosm. the left side of the tree is the left side of this all-encompassing being, the right side of the tree is his right side, and the central pillar of the tree his spinal column. on an even more fundamental level, the tree is composed of the ten funda- mental names of god. these ten names are completely different in quality from all the other names of power, because they make up the ten emanations of creation. it is important to grasp this point. the ten names are not merely associated with the sephiroth-the names of god are the sephir

which kether will be connected. these rays proceed in order from the highest to the lowest sephiroth, and from right to 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 on

th. when yesod is reached, only one of its connecting paths remains to be pro- jected, the path (32) that runs directly downward to malkuth. this completes the 22 paths, or channels, on the tree of the sephiroth. only the 25th and 26th paths depart from this very clear pattern of projection from higher to lower, first to the right side and then to the left in the case of sephi- roth on the middle pillar of the tree. this seems more than enough reason to- question the placement of these two paths. occultists familiar with the esoteric correspondences to these paths will defend them on the grounds that their occult correspondences are meaningful, but these correspondences were applied after the paths were numbered, no; before, and rationalizations were later developed to justify and explain

TYSON DONALD SOUL FLIGHT

d its branches in the heavens. it is found in norse legends in the form of yggdrasill, the world ash, the roots of which run so deep not even the wise god of the shamans, odin, knows their endings. one of the many names of odin is yggr-he was named aft'er the shamanic tree. in the religion of voudoun, transplanted from africa to the new world by black slaves, it appears in the form of the central pillar (poteau-mitan) of the ritual space that holds up the roof, representing the starry heavem4 during his ecstasy, this tree or post becomes for the shaman the central channel of the universe that he is able to ascend or descend at will, with the aid of his familiar spirits. the ritual of ascent, performed before the watching members of his tribe, can be extended and elaborate. at each notch in

e, this is the ultimate objective, more important than any sexual release. from the early centuries of the present era until the renaissance, it was common for monks and nuns to chastise their bodies, or to have others inflict chastisement upon them, and also to engage in prolonged trials of endurance and deprivation. the most famous example is that of the christian fanatics known as stylites, or pillar saints, who lived on the tops of stone pillars, exposed to the elements both day and night. simeon the stylite of syria (died ad 460) spent thirty-seven years of his life on various pillars, the final one sixty-six feet in height. it has been speculated that those monks and nuns receiving punishment derived sexual pleasure from it, and this is no doubt true, given how closely chastisements

hemselves like the windings of a labyrinth. the inhabitants of the town are sly and knowing in their manner toward strangers, and the children enjoy playing tricks. even the animals that may be encountered, such as horses, dogs, or cats, have a knowing light in their eyes. the ruling intelligence of this trump is hermes, the greek god of commerce, communication, and wisdom. his oracle is a square pillar that has the bearded head of the god carved into its upper part, located near the central well of the marketplace. if you place a coin upon the stone ledge at the base of the pillar, the god may grant your wish. ii the high priestess hebrew letter: gimel (camel) correspondence: moon path: thirteenth the high priestess is a mature, solemn woman who presides over a sisterhood responsible for

s a starting place. the traveler then casts his astral awareness straight upward along the vertical path that extends from malkuth to yesod, the thirty-second path that is associated with the hebrew letter tau and the tarot trump the world. standing in yesod, the traveler than hurls his awareness upward along the twenty-fifth path, which leads vertically between yesod and tiphareth on the central pillar of the tree, and is associated with the letter samekh and the trump temperance. this was known by those in the golden dawn as the path of the arrow, because they imagined the diagonal and horizontal paths around it as forming a great bow. temperance is linked in the golden dawn system with the astrological sign sagittarius, the archer, which gave rise to the conception of the twenty-fifth p

rays" alluded to by mathers are the horizontal and diagonal paths on the tree. were they to be followed, they would lead to the sephiroth on the two outer pillars. this would be a distraction away from the purification of spiritual awareness that is the object of this form of rising on the planes. dion fortune wrote "the western magical operation of rising on the planes takes place up the central pillar of the tree; that is to say, the symbolism employed to induce this extension of consciousness does not take the sephiroth in their numerical order, commencing with malkuth, but goes from malkuth to yesod, and yesod to tiphareth, by what is called the path of the only the four central sephiroth on the tree are balanced in their nature. the sephiroth on the other pillars of the tree are polar

TYSON DONALD THE MAGICAL WORKBOOK

cise 20 projection of the will i: affecting an object .68 exercise 2 1 projection of the will 11: affecting an element. 71 exercise 22 projection of the will 111: affecting a living being .74 exercise 2 3 aura awareness .81 exercise 24 groundng and centering .86 exercise 25 vibrating names of power .90 exercise 26 charging an object -97 kercise 27 the kabbalistic cross. 105 exercise 28 the middle pillar. 111 exercise 29 projecting the lesser circle. 121 exercise 30 projecting the greater circle. 125 x contents exercise 3 1 invoking the guardians of the quarters, 130 exercise 32 projecting the pentagram. 140 exercise 33 lesser invoking ritual of the pentagram .i50 exercise 34 ritual of the rose cross .i65 exercise 35 creating a vortex. 183 exercise 36 invoking the light .i89 exercise 37 cle

ghly understood in a practical way by every serious magician. the golden dawn material in the present work includes the invocation and banishing of elemental forces by pentagram, the technique of centering by the kabbalistic cross, the technique for vibrating words of power, the way of charging objects with elemental force, both the lesser ritual and the greater rtual of the pentagram, the middle pillar exercise, the rose cross ritual, the invocation of the guardians of the quarters, the use of the tattwas in scrying, and other essential introduction xv techniques. in presenting the golden dawn rituals, i have kept closely to the original structures, but have expanded their descriptions, rendering the rituals much more accessible and effective for the average user. even those who have been

ir and step forward into the flame so that it bathes your body and surrounds you with its soft golden fire. the flame feels cool and pleasant on your skin. allow the flame to penetrate and flow upward through the interior of your body from the soles of your feet to the crown of your head. from within the flame, continue to will it to lengthen itself straight into the heavens, like a great burning pillar. extend your awareness on all sides as you stand inside the flame to feel the flowing fire around you, and direct it ever higher as you will your astral body to grow taller and taller. carry the flame up with you. while you sustain your astral body inside the flame, continue to look furedly at the burning candle with your physical eyes. breathe slowly and deeply with a regular rhythm, and b

and assume the standing pose described in the previous exercise, with feet together, arms at sides, back straight, chin tucked in, and pelvis pushed forward. strive for straightness in your body, but do not strain. direct your gaze ahead and focus your eyes on the unseen horizon that lies beyond the surface in front of you. take several slow, deep breaths. visualize your body as a rough, natural pillar of gray stone that rises up from the grassy ground in a clearing of the forest. the pillar is of human dimensions, but irregular. feel the sunlight warming one side of the pillar and the coolness of the other side in shadow. feel the grass that grows on the top of the stone and the moss in small crevices in its side. become aware of the changelessness of the pillar. allow summer to graduall

t grows on the top of the stone and the moss in small crevices in its side. become aware of the changelessness of the pillar. allow summer to gradually give way to autumn as you accelerate the time. the days and night flash past, and the sun and moon trace alternating arcs across the sky. let autumn become winter, and feel grounding and centering 87 the snow cover the browning grass on top of the pillar and pile high around its foot. see the bare gray branches of the forest trees against the grayness of the sky. let winter give way to spring as the snow melts and the new leaves bud and unfurl. allow spring to warm and dry into summer, bringing the year full circle before slowing time to its normal rate. project your awareness downward under the soil, tracing along the hidden sides at the b

TYSON DONALD THE POWER OF THE WORD

of the overt banners that convey and express the potencies of these banners in the sphere of human existence, which is the universe. the angels of severity are the active agents of the occult banners, and, in a similar manner, they express the powers of the occult banners upon human life and the greater physical world. this polarity is fundamentally the same as that which exists between the right pillar and the left pillar of the tree of the sephiroth. the overt banners are expansive, fiery, creative, and benevolent; the occult banners are constrictive, watery, receptive, and severe in judgment. the angels of the occult banners are not really evil, any more than the left hand can be called evil and the right hand good, but they control the archetypal potencies or tendencies that we associa

constrictive, watery, receptive, and severe in judgment. the angels of the occult banners are not really evil, any more than the left hand can be called evil and the right hand good, but they control the archetypal potencies or tendencies that we associate with evil-harshness, coldness, narrow-mindedness, condemnation, criticism. according to the doctrine of the kabbalah, these forces of the leff pillar arise from the unconscious part of the mind, the dark half (binah, whereas the forces of the right pillar-inspiration, exuberance, generosity, kindness, munificence-arise from the (higher) conscious part of the mind, the light half (chokmah. the authority of each banner of tetragrammaton rules and controls the working of its corresponding wing of the winds. these angels are exalted in natur

aced over the mirror-opposite ordering of the same five planets in the signs from gemini to aquarius. mercury is the only planet belonging both to the sect of the sun and the sect of the moon. it is the crucible of solar and lunar forces, where these powers mingle and amalgamate with each other. as such, it represents heavenly adam incarnated upon the earth (the messiah, or christ) and the middle pillar of mildness on the tree of the sephiroth. this is an occult correspondence that is seldom found in the texts of the kabbalah, but was well understood by john dee (see the hieroglyphic monad, theorem xiii, and 100 tetragrammaton also familiar to the medieval alchemists, who represented mercury in this moderating and reconciling aspect in their symbolic illustrations. this is why dee made the

infusion of loving kindness (chesed. according to the kabbalah, the true first sin committed by adam was the division of the tree of knowledge from the tree of life, originally a single tree. this division is known as the "cutting of the shoots" and is symbolically represented by the plucking of the apple, which divided fruit from root. the aim of the messiah is to reunite the tree of life (right pillar) with the tree of the knowledge of good and evil (left pillar. the golden solar rings are worn in succession upon the index finger of the right hand. each time the sun enters the astrological sign corresponding to a particular overt banner of tetragrammaton, the ring bearing that banner is put upon the right index finger. it continues to be worn all the time the sun is passing through that

l minutes in silence, clap your hands together four times in front of your heart to indicate that the ritual is fulfilled; or, if the cross is only the opening part of a more complicated ritual, proceed with the ritual. 108 tetragrammaton the words spoken while making the cross are translations of names of the sephiroth. the crown is kether. the kingdom is malkuth. both are located on the central pillar of the tree of the sephiroth. the power is geburah, which is more commonly translated "severity" but which gershom scholem translates as "power (kabbalah, p. 106. geburah lies midway on the left pillar of the tree. the glory is gedulah, a very common alternate name for the fourth sephirah, chesed, located midway on the right pillar of the tree. scholem translates gedulah as "greatness" the

WAITE ASPECTS OF MASONIC SYMBOLISM

ymbolism concerning the pillars j. and b. there is very little in holy scripture which would justify a choice of these objects as particular representatives of our art of building spiritualized. but in later kabalism, in the texts called "the garden of pomegranates" and in "the gates of light" there is a very full and complicated explanation of the strength which is attributed to b, the left-hand pillar, and of that which is established in and by the right-hand pillar, called j. the temple as regards the temple itself, i have explained at length elsewhere after what manner it is spiritualized in various kabalistic and semi- kabalistic texts, so that it appears ever as "the proportion of the height, the proportion of the depth, and the lateral proportions" of the created universe, and again

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

be called "asti" the name of their great house shall be called "abet" the [priest] shall be called "qen-aha" and their domain shall be called "kau-mesent" from this day onwards [fn#101] the month thoth [fn#102] the month choiak [fn#103] the month tybi [fn#104] the mouth mechir. xviii. and ra said unto heru-behutet "these enemies have sailed up the river, to the country of setet, to the end of the pillar-house of hat, and they have sailed up the river to the east, to the country or tchalt (or, tchart,[fn#105] which is their region of swamps" and heru-behutet said "everything which thou hast commanded hath come to pass, ra, lord of the gods; thou art the lord of commands" and they untied the boat of ra, and they sailed up the river to the east. then he looked upon those enemies whereof some

reat was the abhorrence which the ancient egyptians expressed for whatever tended to promote luxury, expense, and voluptuousness, that in order to expose it as much as possible they erected a column in one of the temples of thebes, full of curses against their king meinis, who first drew them off from their former frugal and parsimonious course of life. the immediate cause for the erection of the pillar is thus given: technatis,[fn#280] the father of bocchoris, leading an army against the arabians, and his baggage and provisions not coming up to him as soon as he expected, was therefore obliged to eat some of the very poor food which was obtainable, and having eaten, he lay down on the bare ground and slept very soundly. this gave him a great affection for a mean and frugal diet, and induc

isions not coming up to him as soon as he expected, was therefore obliged to eat some of the very poor food which was obtainable, and having eaten, he lay down on the bare ground and slept very soundly. this gave him a great affection for a mean and frugal diet, and induced him to curse the memory of meinis, and with the permission of the priests he made these curses public by cutting them upon a pillar.[fn#281 [fn#278] bunches of onions were offered to the dead at all periods of egyptian history, and they were regarded as typical of the "white teeth" of horus. the onion was largely used in medicine [fn#279] the pig was associated with set, or typhon, and the black variety was specially abominated because it was a black pig which struck horus in the eye, and damaged it severely. see book o

f byblos, and there gently lodged in the branches of a bush of tamarisk, which in a short time had grown up into a large and beautiful tree, and had grown round the chest and enclosed it on every side so completely that it was not to be seen. moreover, the king of the country, amazed at its unusual size, had cut the tree down, and made that part of the trunk wherein the chest was concealed into a pillar to support the roof of his house. these things, they say, having been made known to isis in an extraordinary manner by the report of demons, she immediately went to byblos, where, setting herself down by the side of a fountain, she refused to speak to anybody except the queen's women who chanced to be there. these, however, she saluted and caressed in the kindest manner possible, plaiting t

melkander (melkarth, and that of his wife was astarte, or, according to others, sa sis, though some call her nemanoun, which answers to the greek name athenais. xvi. isis nursed the child by giving it her finger to suck instead of the breast. she likewise put him each night into the fire in order to consume his mortal part, whilst, having transformed herself into a swallow, she circled round the pillar and bemoaned her sad fate. this she continued to do for some time, till the queen, who stood watching her, observing the child to be all of a flame, cried out, and thereby deprived him of some of that immortality which would otherwise have been conferred upon him. the goddess then made herself known, and asked that the pillar which supported the roof might be given to her. having taken the

WESTERN MANDALAS OF TRANSFORMATION SR AL

t is not possible to take any time off to begin to deepen your relationship with your h. g. a, then just do it through some simple but committed practice. devote a certain amount of time in prayer, reflection, meditation.even if it is 5 or 10 minutes a day.to some spiritual practice that will purify you so that you will be a clear vessel for your h. g. a. we want to purify our vessels. the middle pillar exercise given in so many golden dawn publications is excellent for this, and once memorized can be visualized in its entirety in about 10 minutes (this is not a full middle pillar ritual, which involves bodily movements, chanting, etc; it is a condensed form many practicing qabalists can do in their imagination. see bibliography for more on regardie's excellent books on this) guidelines fo

ion are forms of crystallized will. as we use our legs to propel us forward on the horizontal plane, wings are projections of our will to rise vertically. in qabalah, this is sometimes called "rising on the planes" to the qabalist, wings are a concrete expression of the qabalistic cross, since they express the will for movement not only expanded outward, but elevated upward (see regardie's middle pillar for more on this technique) let us look at one more example of sigil-making in detail before we proceed, so the student is very clear about the method given here. graphiel (grapial) is said to be the intelligence, or benevolent angel of mars. its sigil is frequently given as shown in figure 4-v. however, if we follow the traditional rules of not reducing further than necessary and using all

chesed or geburah, the fourth and fifth sephiroth (see tree diagram on page 2. the symbol of tiphareth, the hexagram, is also called the star of the macrocosm because lines drawn from its center to its six points and intersections divides the circle into the twelve houses of heaven, and thus it is a symbolic map of the universe. when we use the golden dawn banishing ritual (see regardie's middle pillar) and say the affirmation "behind me shines the six-rayed star" we are implying that all powers represented by the hexagram are behind us, or backing us up. it will be noticed that when the hexagram is laid on the tree, it not only includes the mundane spheres of jupiter, mars, venus, mercury and the moon, but also daath/pluto, the hidden sphere at its top point (see figure 8-a. figure 8-a f

se's tarot, or see the book, archetypes on the tree of life, listed in the bibliography. it can also reveal the many intricacies of the symbolism in the qabalah and tarot. the word in hebrew which means bow or rainbow is qesheth (qshth. this is an important word that is attributed to the temperance key of the tarot (see figure 13-i, because it signifies the arrow which goes directly up the middle pillar of the tree of life, and also the rainbow of promise pictured in most tarot decks behind the image of michael the archangel. this angel signifies the higher self, which is preparing the personality for the great transformation that the soul undergoes in becoming so totally absorbed in god that it loses all sense of self. this is represented by the metaphor of the arrow which has been releas

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

nature of the ineffable. 14. lethe, oblivion, ignorance. 15. a virgin, from the purity of its nature. 16. atlas, it connects, supports and separates all things. 17. the sun. 18. apollo. 19. pyralios, dweller in fire. 2 0. morpho. 2 1. the axis. 2 2. vesta, or the fire in the center of the earth. 2 3. spermatic reason. 2 4. the point within a circle, the central fire deity. the lingam, an upright pillar, was its hindu symbol. the monad being esteemed the father of numbers is the reason for the universal prejudice in favor of odd numbers over even numbers, which are but copies of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the first even number, the dyad, or universal mother. the father being more esteemed than the mother, for might. odd numbers were given to

; 10 miracles were performed in egypt to help the children of israel, and 10 at the red sea. ten plagues were made to afflict the egyptians. ten times the jews offended god in the wilderness. ten times did the shekinah come down into the world; at the garden of eden; at the tower of babel; at sodom; in egypt, see exodus iii. 8; at the red sea, psalm cviii. 9; on mount sinai; at the temple; in the pillar of cloud; on the mount of olives, see zechariah xiv. 4; the 10th is omitted in the original reference, avoth d rabbi nathan, chapter 34. there are 10 hebrew words to designate idols and 10 for joy. sodom was to be spared for 10 righteous men; gideon took 10 servants to destroy the altar of baal; boaz chose 10 witnesses for his marriage with ruth; joab s armor was borne by 10 young men. jesu

e talmud, 9.1. this account is similar to that of josephus and aristaeus, but different to that of philo. hence the name septuagint. 73. the number of chokmah (chkmh, wisdom, the 2nd sephirah. 78. the number of cards in a tarot pack. 40 numerals, 16 court cards and 22 trumps (major. 117. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 79. boz, boaz, the left-hand brazen pillar at the entrance to solomon s temple. 80. the number of yesod, foundation, 9th sephirah. the venerable rabbi hillel had 80 points. 81. according to the book of rites of chao kung, b.c. 1112, an emperor of china should have 3 concubines of the first rank, 9 of the second, 27 of the third and 81 of the fourth rank. 90. ikin, jachin, the right-hand pillar of solomon s temple. 91. 91 is the numb

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

it is the light that emanated from the first light, which is wisdom. it, too, surrounds everything as it says the earth was filled with his notes to page 130 243 glory (isa 6:3. on the description of shekhinah as the light taken from the first light, which is identified as the fear of the lord, and hidden away for the righteous, see 131, p. 215. see also 133, p. 219. 82. in bahir, 71, p. 161, the pillar that connects heaven and earth and sustains the world is identified as the righteous one (saddiq. see also 85, p. 171, where the souls of the righteous are described as issuing from the spring (ma ayan) to the great pipe (sinnor ha-gadol) whence they cleave to the tree. the righteous ones of israel below serve as a catalyst to incite this process. in 105, p. 189, the eighth of the ten sayin

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

apter 1 the book of truth 1 chapter 2 the twelve gates 29 chapter 3 the tablets of bonorum 75 chapter 4 the holy table 129 chapter 5 visionary experiences 157 appendix a the four elemental weapons 171 appendix b 173 appendix c the lotus wand 175 appendix d the lesser invoking/banishing ritual of the pentagram 177 appendix e the grade signs 179 appendix f the l.v.x. signs 181 appendix g the middle pillar exercise 185 appendix h sign and color correspondences 187 appendix i 189 viii ix preface if you believe the legends, enochian magic was originally delivered to man by enoch, the mysterious prophet of genesis. the enochian calls are reputed to be in the language of the angels, of which hebrew is said to be but a faint echo. the enochian tablets, according to the story, are the talismans fro

through the holy seal of truth" 27 draw the invoking unicursal hexagram of venus over the seal and say "i now invite ye noble one, gethog (trace sigil) to send forth your light through the holy seal of truth" contemplate the forces making themselves present. circumambulate deosil three time, rising up through the light. finish between the pillars. perform the full vibratory formula of the middle pillar (see appendix g. circumambulate deosil one time, returning to the place between the pillars and vibrate "great ruling angels of the heavenly sphere, thou who art sacred we do humbly beseech thee: sabathiel zadekiel madimiel semeliel nogahiel korabiel levanael o mighty ones, send forth ye powers and blessings through the holy seal of truth so that i might benefit from your virtues and partak

the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle" and he also says "ft is demonstrated in the book called "t [the tarot manuscripts p.z] that when the 10 sephiroth in their grouping which is called the tree of life are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis, then the pillars of severity and of mercy are quadrupled, i.e. there are 5 pillars instead of 3 pillars (see figures 22& 23 `the same scheme is therefore applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in the book [the tarot manuscripts ra. but as before and there is said, the rule of these 53 5

down in an even flow, thus cementing itself into the aura. the entire concept of doing these signs is twofold. the first is that one brings down the solar influences by imitation through a process of god-form assimilation when doing the signs, which interrelates with a force called the ruach, the second functioning part of the kabbalistic soul (for a full explanation of this see regardie's middle pillar, llewellyn publications. the idea is to unify the lower portion of the soul, called the nephesch, with that of the ruach, which is in fact a triggering device by which this is activated and propels the initiate into higher levels of consciousness. the second part of this is that when one does the lvx signs, one in fact draws down a powerful force from the astral to have at his disposal, whi

e soul, called the nephesch, with that of the ruach, which is in fact a triggering device by which this is activated and propels the initiate into higher levels of consciousness. the second part of this is that when one does the lvx signs, one in fact draws down a powerful force from the astral to have at his disposal, which is analogous to injecting him with a "booster" 185 appendix g the middle pillar exercise the thrust of this meditational exercise is to make your body correspond to the form of the tree of life, a microcosm of the macrocosm. the following is from the golden dawn's middle pillar exercise: 1. imagine yourself standing in the temple, facing west. the black pillar of severity will be on your right the white pillar of mercy on your left. you will make the middle pillar as y

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

t 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 is the tiphareth part, wherein he is extended. that is to say that the form of the man is projected from there. the figure of eve stands in malkuth, in the form of the supporter. the first ideal form of man is in adam kadmon, be

earted one who dolt send death that we may attain unto life everlasting; thou at whose word the thunders roll and the darting lightning flashes forth, grant that in the midst of the storm we may find peace. master 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 enco

ly at the refledion. ch.ad "behold then, my prater, thyself submerged, even as of old the postulant was held beneath the waters of baptism until he entered the gates of death, emerging then, and then only, purified from the stains of earth. thus must thou also purify thyself, body and soul, in darkness and in silence before thou canst pass along the path of purgatorial fire (of which the southern pillar is the emblem, to that resurrection which we in patience hope for. no man liveth to himself and no man dieth to himself; rather each gathereth in the life of his fellows, even as a mirror gathereth images of all around it. the still mirror reflects truly, and the living mirror perfects the unequal image. no troubled image finds therein its rest; for it restores that which was broken and tha

ols on green cup, curtain on outer side of the vault door. four stars: fomalhaut-12 rays; sirius-24 rays; regulus- 36 rays; aldebaran-72 rays 3 keys: wheel of fortune hermit fortitude. n.b. mg means magus kg means king of salam sh means shekinah post means postulant opening: vault door wide open; curtain drawn back. magus stands within holding branch of pink almond blossom. shekinah stands by tat pillar with spray of acacia in her left hand; and a lighted lantern in right hand. king of salam stands by ankh pillar; a red rose in his left hand, censer in his right hand. mg "ye heavens open and ye winds be still, and let god's death sphere receive the word" kg "0 adonai ha aretz, melekh, israel, thou who didst appear unto moses in the flame of fire in the bush and gayest him the law in sinai;

from his knees, lays it across the salt (the king of salem comes forward, and fastens the green star on his left knee, saying) kg "and behold a star in the west; even fomalhaut in his brightest and his rays shall guide thy feet (tripod is removed. postulant moves forward entering the cross of light. he passes between the lines of light till his way is barred: he turns to left and comes to the tat pillar with the bowl of water on the top and a cup of white wine on the blue arm; he takes the cup, wets his lips with the wine, then pours the rest into the bowl of water, falls on left knee and cries) post "water to water and soul to soul. in the name of the great mother, i dedicate my soul to the service of the highest (he loosens the violet cord from his loins, and hangs it across the tat. she

0 0

at the furniture of the hall is properly arranged at the opening, to guard the inner side of the portal, to admit the fraters and sorors, to watch over the path of the candidate, and to lead all mystical circumambulations. my lamp is a symbol of hidden knowledge and my wand is a symbol of directing power" hierophant "honored hegemon, your station and duties" hegemon "my station is between the two pillars of hermes and solomon. my face is toward the cubical altar of the universe. my duties are to watch over the gateway of hidden knowledge. for i am the reconciler between light and darkness. i immediately follow the kerux in the mystic circumambulations. i watch over the preparation of the candidate and assist in his reception, and i lead the candidate onto the path that conducts from darkne

ation to keep inviolate the secrets and mysteries of our order" 30 candidate "i am" hierophant "there is nothing contrary to your civil, moral or religious duties in this obligation. although the magical virtues can indeed awaken into momentary life, in the wicked and foolish hearts, they cannot rein in any heart that has not the natural virtues to be their throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand which you will place upon this sacred and holy symbol. place your left hand in mine, bow y

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

went before thee, though it was not seen by thine eyes. it is a symbol of the light of hidden knowledge. let the candidate be conducted to the east of the altar. 34 honored hiereus, i declare to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pillars, and of superintending his fourth and final consecration (hierophant returns to his throne. the hiereus takes his place between the pillars, and the candidate is conducted by the hegemon to the east of the altar facing the hiereus. the hiereus gives the sword and banner to the hegemon to hold (hegemon escorts the neophyte between the pillars. hiereus instructs the neophyte in the grade sig

ents of, air, fire, water, and earth. the mystical words- khabs am pekht-are ancient egyptian and are the origin of the greek words- konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be 'light rushing out in one ray, and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things are the pillars of hermes and solomon. they are the door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pour

0 0 INITIATION CEREMONY

censer sentinel: black robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of wine salt patten of bread chemicals for water cup of water required materials for the temple temple arranged according to diagram banners of the east and west temple pillars opening of the neophyte grade 0= 0 when the members are assembled and clothed, hierophant gives one knock and the officers rise. members do not rise except for adoration s to the east or when asked for the signs. nor do they circumambulate with the officers. when they do have occasion to move in the temple, they do so in the direction of the sun and make the neophyte signs on passing the t

opening. i guard the inside of the portal. i admit fraters and sorors of the order. i assist in the reception of the candidates. i attend to the lamp of my office. i lead the mystic circumambulation and make all announcements and reports. hiero: what do your lamp and wand symbolize? kerux: the light of occult science and directing power. hiero: honoured hegemon your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very honoured hierophant. hiero: your duty? heg: i preside over the symbolic gateway of occult science. i am to reconcile her between light and darkness. i immediately follow the kerux in the mystic circumambulations. i superintendent the preparation of the candidate; lead him through the path of darkness into light, and assis

orors of the order of the golden dawn in the outer, i have received a dispensation from the greatly honoured chiefs of the second order to admit (name of aspirant) to the grade of neophyte honoured hegemon instruct (name of aspirant) to hold himself(or herself) in readiness for the ceremony of his (or her) admission and superintend his (or her) preparation. heg: removes his chair from between the pillars, salutes hierophant, quits temple and prepares candidate as follows: the candidate is hoodwinked and a rope tied thrice around the waist. kerux: moves to temple entrance. heg: leads candidates to temple entrance. heg: child of earth, arise and enter the path of darkness. kerux: kerux opens door but bars the entrance. kerux (knocks) very honoured hierophant is it your pleasure that the cand

hand your signed pledge to keep secret all relating to this order, but to confirm it i now ask if you are willing in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order? let me however assure you that this obligation contains nothing incompatible with your civil, moral or religious duties. cand: i am. hiero: advances between pillars to eastern side of altar. hiereus: stands on candidate's left. heg: stands on candidate's right. kerux: advances to the altar picks up the triangle and delivers it to the hierophant. hiero: thou wilt kneel on both knees, give me your right hand, which i place on this sacred and sublime symbol. places candidate's right hand on the center of the triangle. place your left hand in mine. bow yo

ess is thy name, the light of a golden day. hiero (slowly lowering sceptre) child of earth, remember that unbalanced force is evil, unbalanced mercy is but weakness, unbalanced severity is but oppression. thou hast known me, so pegs thou on unto the cubical altar of the universe. heg: hoodwink slipped down and candidate taken to west of altar hiero: hierophant leaves throne and stands between the pillars, facing candidate with sceptre in right hand and banner in left. hiero: i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing in its wings. heg: hegemon moves to candidate's right. kerux: kerux moves behind candidate. stol: moves to left of kerux. dad: moves to right of kerux. the officers are now forming a hexagram around

1 10 INITIATION CEREMONY

obe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part i banners of the east and west temple pillars hebrew letters: tau, shin, qoph enochian earth tablet lamp part i opening of the zelator grade (the members, having assembled and robed, each is seated in his proper place. hiereus (knock) all rise. hiero (sitting) fraters and sorors of the zelator grade of the golden dawn, assist me to open the temple in the grade of zelator. frater kerux, see that the temple is properly guarded. kerux: k

of the neophyte grade. kerux: places himself in front of neophyte and says: kerux: give me the grip of the neophyte (done) kerux: give me the word (done) kerux: give me the password (done) kerux: having received it, he turns to hiero, gives grade salute, and says: kerux: very honoured hierophant, i have received them. hiero (to hegemon) lead the neophyte to the west and set him between the mystic pillars, with his face towards the east. heg: places neophyte between the pillars, and remains behind him. hiero: frater (sorer .will you pledge yourself to maintain the same secrecy regarding the mysteries of this grade as you are pledged to maintain regarding those of the neophyte grade- never to reveal them to the world, and not even to confer them upon a neophyte without a dispensation from th

te without a dispensation from the greatly honoured chiefs of the second order? neo: i will. hiero: then you will kneel on both your knees, lay your right hand on the ground, and say- i swear by the earth whereon i kneel (done) let the symbol of blindness be removed. heg: unbinds neophyte's eyes. sentinel: turns up lights. heg: goes back to his proper place. neophyte: remains kneeling between the pillars with his hand on the ground. kerux: takes the salt from before the tablet of the north, and passing round the altar with sol stands in front of neophyte facing him and holds the salt in front of him. hiero: take salt with your left hand and cast it to the north; say let the powers of earth witness my pledge (done) kerux: replaces salt, and returns to his place. hiero: let the neophyte rise

me of the lord of the universe. i purify thee with water. stol: returns to place as he came. hiero: the zelator grade is a preparation for other grades, a threshold before our discipline, and it shows by its imagery, the light of the hidden knowledge dawning in the darkness of creation; and you are now to begin to analyze and comprehend the nature of that light. to this end, you stand between the pillars, in the gateway where the secrets 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 o

gel sandalphon keeps watch. the souls and the angels are above its branches, and the qlippoth or demons dwell under its roots. let the neophyte enter the pathway of evil. kerux: takes his place in front of neophyte, leads him in a n.e. direction towards the hiereus, halts and steps out of the direct line between hiereus and neophyte. hiereus: whence comest thou? kerux: i come from between the two pillars and i seek the light of the hidden knowledge in the name of adonai. hiereus: and the great angel samael answered, and said: i am the prince of darkness and of night. the foolish and rebellious gaze upon the face of the created world, and find therein nothing but terror and obscurity. it is to them the terror of darkness and they are as drunken men stumbling in the darkness. return, for tho

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

saga, ed. holm. cap. 118-9, where a large standing figure of thor is described; and fornm. sog. 4, 245, ed. christ, p. 26. freyr gioir af silfri, isl. sog. 1, 134. landn. 3, 2. one man carried a statuette of thor carved in whalebone (likneski thors af tonn gert) in his pocket, so as to worship him secretly, when living among christians, fornm. sog. 2, 57. thor's figure was carved on the ondvegis-pillars, eyrbygg. p. 8. landnamab. 2, 12; and on the prows of ships, fornm. sog. 2, 324. a figure of thorgersr holgabriisr, with rings of gold round the arm, to which people kneel, fornm. sog. 2, 108^ 1 finn magnnsen, bidrag til norclisk archaeologie, pp. 113-159. 2 there is another thing to notice in this passage. the fignre of thorgersr lent its hand up, when some one tried to snatch a ring off

n of julius csesar (massm. 624: eomere in ungetruweliche eomans him untruly slew, sluon-en. on an yrm. they buried him. uf einir yrmensul sie in begruoben. and of simon magus 24 (massm. 4432: lif eine yrmensul er steic. on an yrmensul he climbed, daz lantvolc im allesamt neic. the land-folk to him au bowed. that is, worshipped him as a god. nay, in wolfram's titurel, last chapter, where the great pillars of the (christian) temple of the grail are described, instead of' inneren seul' of the printed text (hahn 6151, the hanover ms. more correctly reads irmensdl further, in the frankish annals ad ann. 772 it is repeatedly stated, that charles the great in his conquest of the saxons destroyed a chief seat of their heathen superstition, not far from heresburg^ in westphalia, and that it was cal

word lucus used by some of the chroniclers, and with the simplicity of the earliest forest-worship. as the image melts into the notion of tree, so does the tree pass into that of image; and our wesiphalian irmen-pillar most. naturally suggests the idea of that thor's-oak in hesse; the evangelists converted both of them into churches of st. peter. i suspect an intimate connexion between the irman-pillars and the boland-pillars erected in the later mid. ages, especially in istorth germany; there were in sweden thorspillars, and among the anglo-saxons jethelstdn-jnllars (lappenberg 1, 376. there yet remains to be given an account of a sacred post in neustria, as contained in the vita walarici abbatis leuconeusis (t622, said to have been composed in the 8tli century: et juxta ripam ipsius flu

to our word vorgdnger (now= predecessor. more complete as. 232 paltae. genealogies would perhaps name a forscta or forsete as baeldseg's son^ forseti, fosite are a proof of the extent of balder's worship. if we may infer from pholesouwa and baldrshagi that the god loved isles and' eas' helgoland is a case iu point, where the flocks of his son grazed; and so is perhaps the worship of the hercules-pillars, which, following tacitus, we might fix on some other island near it^ 1 later writers have turned fosete into a goddess foseta, phoseta, fosta, to approximate her to the roman vesta; maps of helgoland, in which are found marked a' templum fostae vel phosetae' of tlie year 768, and a' templuin vestae' of 692, were made up in major's cimbrien (plon, 1692, conf. wiebel's programm iiber helgol

a hcrcjdl sacra' between the weser and elbe in the land of the cheruscans; while the peutinger table puts a' castra herctdis' near noviomagus (nimwegen. all this means something, it all points to some demigod who is identified, not unadvisedly, with that of the iiomans. hercules, whose deeds were accomplished in countries widely remote, is thouglit to have visited germany also, and the gaditanian pillars at one end of europe have a counterpart in the frisian ocean on another side of it. in the german battle-song the praise of hercules is sounded first, victims are slain to him as to the highest gods, to him a wood is consecrated. of pillars, even widukind still knows something, by his speaking of hirmin's effigies columnarum (pi, not columnae. was the plural irmansuli (p. 115) more exact t

3 8 INITIATION CEREMONY

, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knoc

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 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 y

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

gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: 2 blue tapers greek cross of 13 cubes 19th key of the tarot (sun) required materials for the temple: banners of the east and west temple pillars hebrew letters: resh astrological symbols of planets diagram of tarot cards to hebrew letters enochian water tablet 3 red lamps censer 4 chairs table of geomantic figures and ruling intelligences telesmatic symbols to each geomantic figure kamea of saturn, jupiter, mars, sun, venus, mercury and moon part ii path 30 advancement hiero: honoured hegemon, you have my command to present the the

nd moon part ii path 30 advancement hiero: honoured hegemon, you have my command to present the theoricus with 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 whir

4 7 INITIATION CEREMONY

e collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e

of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the elemental lights are lit. incense burns in the south. temple arranged as for path 29. members assembled and robed) hiero (knocks) honoured fraters and sorors, assist me to open the temple in the grade of philosophu

e torrent of fire (done) hiero: let the hoodwink be removed. heg: removes hoodwink. heg: places in his hand 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

robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers 4 sided pyramid 17th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: resh, samech, tzaddi diagram of dekagram, endekagram, dodekagram& all endekangles etc. diagram of caput and cauda draconis enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part ii advancement path 28 hiero: honoured hegemon, you have my command to present the practicus with the necessary admission badge and to admit him (her. heg: rises goes t

cups of water 3 small altars part ii advancement path 28 hiero: honoured hegemon, you have my command to present the practicus with the necessary admission badge and to admit him (her. heg: rises goes to door, opens it, presents practicus with solid pyramid of elements and admits him. heg: and ever forth from their central source the rivers of eden flow. heg: leads practicus to south east before pillars. hiero: frater (xyz) the path now open before you is the 28th leading from the grade of theoricus to the grade of philosophus. take in your right hand the solid pyramid of the elements and follow the guide of the path. heg: circumambulates hall once with practicus. hiero: as they approach rises, the red lamp in his hand. they halt before him. hiero: the priestess with the mask of isis spak

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ower, are invited to guard the four directions of a magical circle. the term deva in sanskrit means 'shining one, and the devas represent the higher forms, akin to angels, who watch and direct the natural world. they communicate with people by psychic 'chanelling' and rule over the beings associated with the four elements, fire, air, water and earth. in less formal practices, either archangels or pillars of light may be visualised in the corners of the room to offer protection at a time when a person is opening then-psyche to the cosmos, to keep out all negativity, earthly or otherwise. but the greatest protection is a pure heart and pure intent, much harder to attain than learning any complex ritual. the goddess as focus many beliefs emphasise the polarity of the female/male, goddess/god

ABRAMELIN1

the deity. it was thus that pythagoras employed the abstract ideas of numbers as a means of metaphysical instruction. the schemahamphorasch or divided name is a qabalistical method of investigating the natures of the name of four letters i h v h (jehovah, which is considered to contain all the forces of nature. there are in the book of exodus three verses in the fourteenth chapter, describing the pillars of fire and of cloud forming a defence unto the children of israel against the egyptians. each of these three verses consists in the hebrew of seventy-two letters, and by writing them in a certain manner one above another, seventy-two columns of three letters each are obtained; each column is then treated as a name of three letters, and the explanation of these is sought for in certain ver

ADDTLS

ibed will be a very fair representation thereof. the following statements concerning aspects of the philosophy underlying the enochian tablets are also written by g.h. fratre s.r.m.d. some of them are very profound and the student will do well if he gives them a good deal of attention especially in connection with the idea of the projection of the tree of life into a solid sphere and forming five pillars. this part of the enochian teaching is taken from a manuscript entitled x. the book of the concourse of the forces. binding together the powers of the squares in the terrestrial quadrangles of enoch. each of these terrestrial tablets of the elements is divided into 4 lesser angles by the great central cross which cometh forth as from the gate of the watch tower of the element itself. the h

into 4 lesser angles by the great central cross which cometh forth as from the gate of the watch tower of the element itself. the horizontal line of each of these three great crosses is named, linea spiritus sancti. the perpendicular is called linea dei, the line of god the father and son, the patris filiique, macroprosopus and microprosopus combined. for these 4 vertical lines resemble 4 mighty pillars each divided into twain by a light line shewing this forth; the father himself, in the absence of the line. and in its presence shewing the son. as a foresaid the central points of these 4 great crosses do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then, the linea spiritus sancti coinci

mode of the governance of these tablets in the heavens is also set forth in these four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. 30 that is, between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch towers, and therein is their dominion limited on either side by the sephirotic pillars, and having the great central cross of each tablet coinciding with one of the 4 tiphareth points in the celestial heavens. therefore, even in the small squares into which each tablet is divided, each represents a vast area of dominion, having the correlation thereof in the universe, in the planets, in our b, in the fixed stars, and even in man, in animals, vegetables, and minerals. therefo

ADEPTUS MINOR INITIATION

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

ALEISTER CROWLEY ACROSS THE GULF

slave-boys that fanned me and that fed me; i had an harp-player from the great city of memphis, that played languorous tunes. but in my mischief i would constantly excite him to thoughts of war and of love; and his music would grow violent and loud, so that the old eunuch, rushing in, would belabour him with his staff. how well i recall that room! large was it and lofty; and there were sculptured pillars of malachite and lapis-lazuli and of porphyry and yellow marble. the floor was of black granite; the roof of white marble. on the southern side was my couch, a softness of exotic furs. to roll in them was to gasp for pleasure. in the centre was a tiny fountain of pure gold. the sunlight came through the space between the walls and the roof, while on the other sides i could look through and

d and played idly, at night while they supposed i slept, i slept not. but i rose and gave myself to the most violent exercises. first, i would go into my bathing-pool and hold my breath beneath the water while i invoked the goddess auramoth one hundred times. next, i would walk on my hands around the room; i even succeeded in hopping on one hand. next, i would climb each of the twenty-four smooth pillars. next, i would practise the seventy-two athletic postures. also in many other ways i would strive to make my strength exceeding great; and all this i kept most secret from my guardians. at last on one night i resolved to try my strength; so, pushing aside the curtain, i passed into the corridor. springing upon the soldier that guarded me, i brought him to the ground; and with my right hand

ht if they pleased behold it. i, therefore, wishing to see again that marvellous glowing of the veil, disclosed a sufficient sign to the high priest. thereat was he mightily amazed; and, from the foot judging hercules, began to think that i might be some sacred envoy to inspector from the gods themselves. this i allowed him to think; meanwhile we went forward into the shrines and stood behind the pillars, unseen, in the prescribed position. now it chanced that the high priestess herself had this day chosen to perform the rite. this was a woman tall and black, most majestic, with limbs strong as a man s. her gaze was hawk-keen, and her brow commanding. but at the assumption of the god-form she went close and whispered into the veil, so low that we could not hear it; but as it seemed with fi

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

re to plant and when to plant. giveth excellent counsel in all manner of business and commerce. protects a man from evil tradesmen. his word is abbabaal and his seal is this: the thirty-fourth name is mummu the power given to marduk to fashion the universe from the flesh of tiamat. giveth wisdom concerning the condition of the life before the creation, and the nature of the structures of the four pillars whereupon the heavens rest. his word is alalalabaaal and the seal is: the thirty-fifth name is zulummar giveth tremendous strength, as of ten men, to one man. lifted the part of tiamat that was to become the sky from the part that was to become the earth. his word is anndarabaal and his seal is: the thirty-sixth name is lugalabdubur destroyer of the gods of tiamat. vanquisher of her hordes

arth! i summon thine eyes to behold the brightness of my wand, which is full of the fire of life! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! by the four square pillars of earth that support the sky, may they stand fast against them that desire to harm me! i evoke thee from thy resting-place in the bowels of the earth! i summon thee and thine ears to hear the word that is never spoken, except by thy father, the eldest of all who know age the word that binds and commands is my word! ia! ia! ia! nngi banna barra ia! iarrugishgarragnarab! i conjure thee, o a

ALEISTER CROWLEY BOOK OF LIES

tarot symbol, death; and the x or cross is the sign of the phallus. for a fuller commentary on nox, see liber vii, chapter i. nox adds to 210, which symbolises the reduction of book of lies get any book for free on: www.abika.com 12 duality to unity, and thence to negativity, and is thus a hieroglyph of the great work. the word pan is then explained, pi, the letter of mars, is a hieroglyph of two pillars, and therefore suggest duality; a, by its shape, is the pentagram, energy, and n, by its tarot attribution, is death. nox is then further explained, and it is shown that the ultimate trinity, o, is supported, or fed, by the process of death and begetting, which are the laws of the universe. the identity of these two is then explained. the student is then charged to understand the spiritual

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

the eagle may be identified, though not too closely, with the hawk previously spoken of. it is perhaps the sun, the exoteric object of worship book of lies get any book for free on: www.abika.com 74 of all sensible cults; it is not to be confused with other objects of the mystic aviary, such as the swan, phoenix, pelican, dove and so on. note (17) his initials i.b.m. are the initials of the three pillars of the temple, and add to 52, 13x4, bn, the son [77] 34 kappa-epsilon-phi-alpha-lambda-eta lambda-delta the smoking dog(18) each act of man is the twist and double of an hare. love and death are the greyhounds that course him. god bred the hounds and taketh his pleasure in the sport. this is the comedy of pan, that man should think he hunteth, while those hounds hunt him. this is the trage

ALEISTER CROWLEY BOOK OF THE LAW

5: through the second, gold. iii,66: through the third, stones of precious water. iii,67: through the fourth, ultimate sparks of the intimate fire. iii,68: yet to all it shall seem beautiful. its enemies who say not so, are mere liars. iii,69: there is success. iii,70: i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky. iii,71: hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. iii,72: i am the lord of the double wand of power; the wand of the force of coph nia-but my left hand is empty, for i have crushed an universe& nought remains. iii,73: paste the sheets from right to left and from top to bottom: then behold! iii,74: there is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. iii,7

ALEISTER CROWLEY LIBER 777

siel 21 32 bis t 400 e. 31 bis c 300 a. table vi (continued) 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child o

not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking about the g.d. version of enochian magic in which case he has a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah; the third of chesed through to yesod; the fourth of malkuth only. these are identified by some with the four worlds. 3 pillars/ 7 planes: see col. xii. 7 palaces: see col. lxxxvii et seq. notes 52 notes to tables of correspondences table i (the whole scale) col. viii. the numbers after the qliphoth of the sephiroth represent which of the seven palaces they are referred to: see the arrangements in col. lxxxviii et. seq. transliterations are as given in crowley s remarks on this column in 777 revised, although a few

emental attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the four pillars of heaven as sceptres: amset the south, hapi the north, tuamutef the east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters probably derive from a single find of an egyptian tomb which had the four jars with the images of the gods disposed thus. table of corre

ALEISTER CROWLEY LIBER CHANOKH

a vaulasa od quo-co- casabe. eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile ge-iad i-el! the forty-eight keys or calls 26 the mighty sounds have entered into the third angle, and are become as olives in the olive mount; looking with gladness upon the earth, and dwelling in the brightness of the heavens as continual comforters. unto whom i fastened 19 pillars of gladness, and gave them vessels to water the earth with her creatures; and they are the brothers of the first and second, and the beginning of their own seats, which are garnished with 69,636 ever-burning lamps: whose numbers are as the first, the ends, and the contents of time. therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your myster

re. irejila cahisa da das pa-aox busada caosago, das cahisa od ipuranu telocahe cacureji o-isalamahe lonucaho od vovina carebafe? niiso! bagile avagao gohon. niiso! bagile momao siaionu, od mabezoda iad oi asa-momare poilape. niiasa! zodameranu ciaosi caosago od belioerasa od coresi ta a beramiji. the forty-eight keys or calls 28 the midday, the first is as the third heaven made of 26 hyacinthine pillars, in whom the elders are become strong, which i have prepared for mine own righteousness, saith the lord: whose long continuance shall be as bucklers to the stooping dragon, and like unto the harvest of a widow. how many are there which remain in the glory of the earth, which are, and shall not see death until the house fall and the dragon sink? come away! for the thunders (of increase)8 ha

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ist. for the third time he is purified and consecrated, and he sees the lord of the east, who holds the balance, keeping him in a straight line. in the west he gains energy. in the east he is prevented from dissipating the same. so fortified, he may be received into the order as a neophyte by the three principal officers, thus uniting the cross with the triangle. he may then be placed between the pillars of the temple, to receive the fourth and final consecration. in this position the secrets of the grade are communicated to him, and the last of his fetters is removed. all this is sealed by the sacrament of the four elements. it will be seen that the effect of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. numerous example of this form

the aeon. the book of the law is this writing. to this lamen the master therion gave life by devoting his own life thereto. we may then regard this talisman, the law, as the most powerful that has been made in the world's history, for previous talismans of the same type have been limited in their scope by conditions of race and country. mohammed's talisman, allah, was good only from persia to the pillars of hercules. the buddha's, anatta, operated only in the south and east of asia. the new talisman, thelema, is master of the planet. but now observe how the question of the magical link arises! no matter how mighty the truth of thelema, it cannot prevail unless it is applied to any by mankind. as long as the book of the law was in manuscript, it could only affect the small group amongst who

each side of it. below the stele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of two superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. 345 ii. of the officers of the mass. the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess

ALEISTER CROWLEY SEPHER SEPHIROTH

27 material, natural (ar (b+wm 128 to withdraw, rescue, deliver; to equip for war clx goodly strength; proof nysx god the eternal one wnyhl) hwhy 129 pleasure (gn. 18:12) hnd( delight, pleasure gnw( the standing prayer (from vb. to stand) hdym( palace of serenity (referred to hod) hnwg lkyh 130 ayin: an eye ny( deliverance hlch the angel of redemption l)gh k)lm decrees, prophetic sayings nylm the pillars (cf. 164) ydwm( destitute yn( a staircase, ladder mls chaff cm lest np swift lq 131 he was angry pn) nose myp) turn, roll np) a title of kether hswkm humility hwn( pluto (referred to daath) w+wlp 132 to make waste qlb to receive lbq 133 (the hebrew palatal letters; see i.z.q. 694 et seq& cf. 84) qkyg vine npg the salt sea xlmh my plague pgn 134 burning qld 135 a destitute female hyn( the c

tone (ls a tree c( thy face (ez. 3:8) kynp image mlc cain nyq to be lovely, pleasant m(n existing, stable myyq 161 the heavenly man (lit. the gprimordial h or gexalted h man) h)ly( md) the congregation of the eternal hwhy lhq 162 the sum of the letters of the lesser beard, if n= 14, etc (see 1350) son of the right hand nymynb colour (bc 163 he, the lord god ynd) myhl )wh woman, wife hbqwn 164 the pillars (see 79) mydm( ye shall cleave myqbdx outer; civil (as opposed to sacred) nwcyx 165 strength (ez.3:8) myqzx to make them know (ps. 25:4) m(ydwhl nemo (name of magister templi) hymm( an assembly hc( curse hllq 166 under penalty of law (esp. a fine) nwmm byyx the most high nwyl( 167 the unnameable one (a demon) nwmys) fetters (job 36:8) myqyz 168 the supernal parents h)ly )m)w )b) to cover;

x representations, inscriptions (cf. 264) yqwqx union rwxy number; census; appointed place; commandment dqpm the tarot (cf. 216, 280& 671 +wr+ 226 profound; hidden; the north nwpc eternal foundation of the world: a title of yesod mlw( dwsy 227 long, tall kwr) a piscine, pond; blessing (prov. 10:22) hkrb remember; male (sacred phallus. see s.d. cap. 2) rkz damages, injuries nyqyzn the hooks of the pillars (ex. 27:10, 11) mydwm(h ywwl 228 first-born (cf. 567) rwkb blessed! kwrb the tree of life (cf. 233) myyx c( 230 astonishment hrkh surrounding, encircling pyqm bands, stripes; bindings mydwq( to sparkle, gleam ccn 231 the number of gates of wisdom (the number of permutations of pairs of hebrew letters disregarding order; i.e. 1-21) prolonged; grew long kyr) male )rwkd 232 the sum of the fou

perturb *mwh 612 covenant tyrb brother-in-law *mby 613 the etrog: the number of the divine precepts in the torah gyrt the quintessence of light rw)h t) 614 pertaining to summer *mwx 615 a footstool *mwdh to swell, heave (see 51 *myh 616 the ancient of days: a title of kether nymwy kyt( swords twbrx day *mwy the avenging angel *l)wgh k)lm 617 mighty acts (pl. of gstrength h; ps. 106:2) twrwbg the pillars of fire and cloud nn(hw#)h ydwm( pisces: fishes *mygd formidable, terrible *mwy) 618 contentions twbyr loves, amours (see 499 *mybh) 619 latest, last, after-part, end, extreme; remainder, remnant; future tyrx) brethren (referred to lilith& samael *myx) 620 kether: the crown rtk chokmah, binah, daath; the first descending triad t(dw hnyb hmkx to hide, treasure up (ps. 31:20) tnpc the doors

*nyy honest; so, thus, just so, such, so much *nk image *mlc to be lovely, pleasant *m(n existing, stable *myyq 721 the primordial point hnw#)r hdqn vision *nwzx the heavenly man (lit. the gprimordial h or gexalted h man *h)ly( md) 722 the voice of the trumpet rpw# lwq in, so, thus, then *nkb 723 he, the lord god *ynd) myhl )wh 724 the end of the days mymyh tyrx) a leader, chief, judge *nyyd the pillars (see 79 *mydm( ye shall cleave *myqbdx 725 priest *nhk strength (ez.3:8 *myqzx to make them know (ps. 25:4 *m(ydwhl 726 vitriol (a notariqon of gvisita interiora terrae rectificando invenies occultum lapidem h: gvisit the interior of the earth; by rectification thou shalt find the hidden stone h) l(yrtyw secret, put away; a hiding-place *nwybx 727 overflowing (ps. 124:5 *nwdyz fetters (job

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

"babe in the egg, the innocent not yet born, in silence awaiting his hour to come forth into light. he is then the uninitiated man, and he has four ordeals to pass before he is made perfect. these ordeals are now to be described. al iii,64 "let him come through the first ordeal& it will be to him as silver" the new comment the "tree of life" in the qabalah represents ten spheres arranged in three pillars, the central one of these containing four, and the others three each. these spheres are attributed to certain numbers, planets, metals, and many other groups of things; indeed all things may be referred to one or other of them (see book 4 part iii and liber 777. the four ordeals now to be described represent the ascent of the aspirant from the tenth and lowest of these spheres, which refer

is gathered at the nape of the neck into a cylindrical 'pigtail. i think the shape is meant to suggest the royal uraeus serpent. it "shrouds the night-blue sky" because the actual light shed by the god when he is invoked is of this colour. it may also mean that he conceals nuith. the hawk's head symbolizes keen sight, swift action, courage and mobility. al iii,71 "hail! ye twin warriors about the pillars of the world! for your time is nigh at hand" the old comment 71. a final pronouncement of his attributes. i do not know the exact meaning of v.71 (later, autumn 1911. yes: i do) this is a clear statement as to the war which was to come, and did come, in 1914 e.v. i now (an xix sol in libra) no longer agree with the above paragraph. i think "the pillars of the world" mean "the pillars of he

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ach side of it. below the st^ele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be

ALEISTER CROWLEY THE QABALAH

ed the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular 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 th

ALEISTER CROWLEY EQ I 1

ically. right hand with index finger to lips in gesture of silence, other fingers closed under thumb and palm facing left. feet are bare and placed heel nearly to heel at right angles with right foot directly pointed forward and left pointed left. the figure is framed by a plaster or clay low bas-relief in six panels: top is a ba-hadit or winged sun, sans serpents. left and right are two tapering pillars, crossed near top by three bars, drum expanding slightly at top but not approaching more than 3/4 diameter of base. the pillars are surmounted by the atef crown (two plumes of maat joined by an ovoid at base and resting on two horizontal wavy rams horns. the bottom three panels are blank. an account of a. a [the revisers wish to acknowledge gratefully the translation of madame de steiger

steel 168- the slumbering fire of mystery, and the dark sword of science; that we may strike a spark, and fire the beacon of hope which hangs above us in the brasier of despair; so that a great light may shine forth through the darkness, and guide the toiling footsteps of man to that temple which is built without hands, fashioned without iron, or gold, or silver, and in which no fire burns; whose pillars are as columns of light, whose dome is as a crown of effulgence set betwixt the wings of eternity, and upon whose altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the

laced her child in the manger of the moon. likewise was mithras born under the tail of the sea-goat, and horus, and krishna- all mystic names of the mystic child of light. i am the ancient child, the great disturber, the great tranquilliser. i am yesterday, to-day, and to-morrow. my name is alpha and omega- the beginning and the end. my dwelling-house is built betwixt the water and the earth; the pillars thereof are of fire, and the walls are of air, and the roof above is the breath of my nostrils, which is the spirit of the life of man. i am born as an egg in the east, of silver, and of gold, and opalescent with the colours of precious stones; and with my glory is the beast of the horizon made purple and scarlet, and orange, and green, many-coloured as a great peacock 191 caught up in the

alls are of air, and the roof above is the breath of my nostrils, which is the spirit of the life of man. i am born as an egg in the east, of silver, and of gold, and opalescent with the colours of precious stones; and with my glory is the beast of the horizon made purple and scarlet, and orange, and green, many-coloured as a great peacock 191 caught up in the coils of a serpent of fire. over the pillars of aethyr do i sail, as a furnace of burnished brass; and blasts of fire pour from my nostrils, and bathe the land of dreams in the radiance of my glory. and in the west the lid of mine eye drops- down smites the night of reckoning and destruction, that night of the slaughter of the evil, and of the overthrow of the wicked, and the burning of the damned. robed in the flames of my mouth, i

n, and be placed in the manger of the moon in the stable of the sun. for, children! when ye halt at one thing, ye cease to open yourselves to all things. for to come to the all, ye must give up the all, and likewise possess the all. verily ye must destroy all things and out of no-thing found and build the temple of god as set up by solomon the king, which is 197 placed between time and space; the pillars thereof are eternity, and the walls infinity, and the floor immortality, and the roof- but ye shall know of this hereafter! spoil thyself if so thou readest thyself; but if it is written adorn thyself, then spare not the uttermost farthing, but deck thyself with all the jewels and gems of earth; and from a child playing with the sands on the sea- shore shalt thou become god, whose footstoo

ALEISTER CROWLEY EQ I 5

icken the movement of the light until it be taken up by the brain and the spine, independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in the lord? yea, blessed are the dead that die in the lord! 14 the blind prophet a ballet by aleister crowley the blind prophet a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. there are doors also at the north "and south "the prophet" lead me to the holy place! trace the circle widdershins! light the incense! set the pace to the flutes and violins "the musicians" kill! kill! li

her in dream, 22 love her in hope, or love her in faith; but all these loves are loves that seem; the worst is a ghoul, the best is a wraith; for to birth on the earth there is no power under, within, or above, that can give thee love in truth and love "the prophet" yet will i strive! there is nothing but this while i am alive but the cancer's kiss. if i fail in that let the temple be broken, the pillars fall flat, the word by unspoken, the lights be extinct, the music be dumb, the circle unlinked, the acolytes numb, the altar defiled, the sacrament trod under foot by the wild despisers of god "the musicians" no! no! life is woe. thou dost not know how ineffably great is the weight of fate. uncreate! ultimate! 23 born of hate! brother of woe! despair its mate! thou dost not know how giant

am i a fish to snap at an hook "the prophet" ye let me to the holy place. all ye have mocked me to my face. 24 now ends the age of living breath; i am sworn henchman unto death. lead me to the obelisks that support the holy disks! i am here; my grasp is firm, we are come unto the term. temple, dancers, girls, musicians, augurs, acolytes, magicians- ruin, ruin whelm us all! fall["he pulls down the pillars; but the temple" was not supported on them as in his" blindness he supposed; and he is himself" his only victim "the dancers" twine! twine! rose and vine. whirl! whirl! boy and girl. mine! mine! maid divine. curl! curl! peach and pearl. twist! twist! the towering trances are not sun-kissed like our delicate dances. expanses of fancies, the turn of the ankle! the wave of the wrist enhances

ed the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular 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 whic

ing and calling from the windy deeps, the olden night still draws me; moonlight weeps fro sunlight faded in the dark; the sea is under the dark clouds; still one by one soft, silver stars creep silently upon me, leaving soft trails of light; o wonder dawn of the inverted thunder of the skies! back to the gardens of old babylon, the hanging lamps, the slow, enchanted moon, the gold-eyed stars, the pillars of the sea, and the call of her forgotten- oh, i lie under the stars, upon the dewy sward; and all around me is the silent city, the soft white city, softened by the dawn; and i hear the sistron, and i hear the songs sung to the hanging moon, and thou, istar, radiantly comest on the brains of men to the slow illumination of desire; the old enchanted palace of the will is thine, and god-lik

ALEISTER CROWLEY EQ I 5

en. arise! arise! arise! let the light of the sight of time be extinguished: let the darkness cover all things: for my father goeth forth to seek a spouse to replace her who is fallen and defiled. seal the book with the seals of the stars concealed: for 3 the rivers have rushed together and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shall bring forth an universe of darkness, whence shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered wi

is very terrible. in a way, it is nerve-shaking. it seems as if something kept on trying to open behind the wind, and just as it is about to open, the effort is exhausted. the wind is not cold or hot; there is no sense of any kind connected with it. one does not even feel it, for one is standing in front of it. now, the thing opens behind, just for a second, and i catch a glimpse of an avenue of pillars, and at the end a throne, supported by sphinxes. all this is black marble. now i seem to have gone through the wind, and to be standing before the throne; but he that sitteth thereon is invisible. yet it is from him that all this desolation proceeds. he is trying to make me understand by putting tastes in my mouth, very rapidly one after the other. salt, honey, sugar, assafoetida, bitumen

ry round, with perfectly black pupils, perfectly white iris, and the cornea pale blue. the sense of desolation is so acute that i keep on trying to get away from the vision. i told him that i could not understand his taste-language, so instead he set up a humming very much like a big electric plant with dynamos going. now the atmosphere is deep night-blue; and by the power of that atmosphere, the pillars kindle to a dull glowing crimson, and the throne is a dull, ruddy gold. and now, through the humming, come very clear, bell-like notes, and farther still a muttering, like that of a gathering storm. and now i hear the meaning of the muttering: i am he who was before the beginning, and in my desolation i cried aloud, saying, let me behold my countenance in the concave of the abyss. and i be

d to him: who shall avail? and he answered me: i know not. but the dagger of penance thou shalt temper seven times, afflicting the seven courses of thy soul. and thou shalt sharpen its edge seven times by the seven ordeals (one keeps on looking round to try to find something else because of the terror of it. but nothing changes at all. nothing but the empty throne, and the eyes, and the avenue of pillars) and i said to him: o thou that art the first countenance before time; thou of whom it is written that "he, god, is one; he is the eternal one, without equal, son or companion. nothing shall stand before his face; all we have heard of thine infinite glory and holiness, of thy beauty and majesty, and behold! there is nothing but this abomination of desolation. he speaks; i cannot hear a wor

thinketh, so that which i say is true, because i lie in speaking his thoughts. he goes on, nothing stops him; and the muttering comes so fast that i cannot hear him at all. now the muttering has ceased, or is overwhelmed by the bells, and the bells in their turn are overwhelmed by the whirring, and now the whirring is overwhelmed by the silence. and the blue light is gone, and the throne and the pillars are returned to blackness, and the eyes of him that sitteth upon the throne are no more visible. i seek to go up close to the throne, and i am pushed back, because i cannot give the sign. i have given all the signs i know and am entitled to, and i have tried to give the sign that i know and am not entitled to, but have not the necessary appurtenance; and even if i had, it would be useless;

ALEISTER CROWLEY EQUINOX EQ I 2 2

five in the year gone by i pray thee give to me one; a love stronger than i, a moon to swallow the sun! 215 may he be like a lily-white goat crisp as a thicket of thorns, with a collar of gold for his throat, a scarlet bow for his horns! elaine carr (216) the temple of solomon the king book ii the scaffolding of the temple of solomon the king and the ten mighty supports which are set between the pillars of death and life. that which is below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the one substance "hermes" illustration on this page. in the background is an inverted solid black pentagram. superimposed on the black pentagram is an upright white pentagram, so arranged as to obscure all but the points of the bla

sephiroth and paths.7 of these ten sephiroth the temple as arranged in the 0 =0 of neophyte includeth only the four lower sephiroth in the tree of life, viz: malkuth, jesod, hod, and netzach, and the outer side of paroketh,8 which latter formeth the east of the temple" the plan of the temple as arranged in this grade is shown on the adjoining diagram; therein it will be seen that it contains two pillars or obelisks. these two pillars, which are respectively in netzach and hod, need careful explanation. they represent mercy and severity, the former being white and in netzach, the latter black and in hod. their bases are cubical and black to represent the earth element in malkuth; the columns are respectively white and black to manifest eternal balance of the scales of justice. 245 4 hb:yod

el diagram 3. arrangement of the temple in the 0= 0 ritual. upon them should be represented in counterchanged colours any appropriate egyptian design emblematic of the soul. the scarlet tetrahedronal capitals represent the fire of test and trial, and between the balance is the porch way of the immeasurable region. the twin lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp. at the eastern part of malkuth, at its junction-point with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth

olden dawn system, in the present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between the place of thmaist and that of the evil triad: and it is the place of the lotus- throned lord of silence, even that great god harpocrates, the younger brother of horus. of isis and nephthys the stations are the places of the pillars in netzach and hod respectively; wherefore these great goddesses are not otherwise shown in this grade, save in connection with the praemonstrator and imperator. of arouerist his secret place is the last of the invisible stations and he standeth with the hierophant as though representing him unto the outer order. for while the hierophant is 5 =6, yet he is only shown as a lord of the paths

ng of white enclosing a black field with an circumscribed equilateral triangle pointing upward. the triangle is composed of white bands, and the black field is re-entrant in its center. illustration "diagram 9. the lamen of the hegemon" this is a circular ring of black enclosing a white field within which floats a solid black calvary cross "the hegemon" the place of the hegemon is between the two pillars, whose bases are in netzach and hod at the intersection of the paths of hb:peh and hb:samekh in the symbolic gateway of occult science: as it were at the beam of the balance at the equilibrium of the scales of justice, at the point of the intersection of the lowest reciprocal path with that of hb:samekh, which latter forms a part of the middle column, being there placed as the guardian of

ALEISTER CROWLEY EQUINOX EQ I 3 2

f mercury are to be drawn in yellow-orange chalk upon the ground as shown. at the quarter where the spirit is to appear is drawn a triangle within a circle: at its points are to be placed three vessels burning on charcoal the incense of mercury. about the great circle are disposed lamps burning olive oil impregnated with snake-fat. c is the chair of the chief operator. d is the altar, e e are the pillars, and g g handy and convenient tables whereon are set writing materials, the ingredients for the hell-broth, charcoal, incense &c, all as may be needed for this work. at f is placed a small brazen cauldron, heated over a lamp burning with spirit in which a snake has been preserved.2 171 "operationis personae" v.h. sor: s.s.d.d. addressed mighty magus of art. v.h. fra: i.a" assistant magus o

tharath. tiriel, in the name of hod, send to us in visible form this spirit taphthartharath. o tiriel, tiriel: in all the mighty signs, and seals, and symbols here gathered together, i conjure thee in the name of the highest to force this spirit taphthartharath unto visible manifestation before us, in the great triangle without this circle of art [the magus now places the sigil between the mystic pillars, and attacks it as enterer, directing upon it her whole will: following this projection by the sign of silence. if he does not yet appear, then repeat the invocation to tiriel from the throne of the east. this process may be repeated thrice. but if not even then the spirit come, then an error hath been committed, in which case replace sigil on altar, holding sword as usual, and say""the pr

t land! let me pass the gate of the tuat, issuing forth with r in the glory of red dawn [pass to the north-east, project double to the place of the throne of the east, saying] thou canst not pass by me, saith the guardian of the east, except thou canst tell me my name [saith the aspirant "light dawning in the darkness" is thy name: the light of a golden day [saith the osiris] 20 these are the two pillars of the tree of life; the first containing the sephira chesed, and the second the sephira geburah. child of earth! remember that unbalanced force is evil: unbalanced mercy is but weakness, unbalanced severity is but cruelty and oppression. thou hast known me now: so pass thou on unto the cubical altar of the universe [pass to the west of the altar, project astral to between the pillars, kne

neffable name, amen [now rise: lift up both hands and eyes towards heaven; and concentrate upon the glory and splendour of him that sitteth upon the holy throne for ever and ever, and say] khabs am pekht! konx om pax! light in extension! in all my wanderings in darkness the light of anubist went before me, yet i saw it not. it is a symbol of the hidden light of occult science [pass to between the pillars, and standing thus concentrate upon the highest divinity; and there standing in the sign of the enterer, say] o glory of the godhead unspeakable! eternal master! ancient of days! thee, thee, i invoke in my need! dark is all the world; without, within; there is light alone in thee! rend asunder, lord of the universe, tear aside the veil of the sanctuary: let mine eyes behold my god, my king

r 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 pillars and circumambulate thrice: reverently saluting the east betimes. now halt by the light, facing it, and exalt thy mind unto its glory, imagine it as encompassing thee and entering into thy inmost being, and say] i am the resurrection and the life. he that believeth on me, though he were dead, yet shall he live again: and whosoever liveth and believeth on me shall never die! i am the first a

ALEISTER CROWLEY EQUINOX EQ I 3 3

address, and all future issues. a few selected items below. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram

ALEISTER CROWLEY EQUINOX EQ I 3

the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk's eye flames; these arms uplift the banner of silence and of strength_ hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the pillars of the world! your time is nigh at hand. the snake that marred heaven with his inexhaustible slime is slain; i bear the wand of power, the wand that waxes and that wanes; i crush the universe this hour in my left hand; and naught remains! ho! for the splendour in my name hidden and glorious, a flame 50 secretly shooting from the sun. aum! ha_ my destiny is done. the word is spoken and conc

an manifest therefrom, so shalt thou become manifest from concealment unto manifestation" he then takes up sigil, stands to the east of the altar and faces west. he shall then rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke "that they shall force him to "manifest himself unto visible appearance" he then places the sigil between the pillars, himself at the east facing west. then in the sign of the enterer doth he direct the whole current of his will upon the sigil. thus he continueth until such time as he shall perceive his will-power to be weakening, when he protects himself from the reflex of the current by the sign of silence, and then drops his hands. he now looks towards the quarter that the spirit is to appear in, and h

he third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual, and thus doing "let him repeat a "humble prayer unto the great gods of heaven to grant unto him the force "necessary correctly to complete that evocation" he is then to take back the sigil to between the pillars, and repeat the former processes "when assuredly that spirit will begin to manifest, but in a "misty and ill-defined form (but if, as is probable, the operator be naturally inclined unto evocation, then might that spirit perchance manifest earlier in the ceremony than this: still the ceremony itself is to be performed up to this point, whether he be there or no) now so soon as the magician

darkness thus "shroud of concealment, long hast thou dwelt concealed! quit the light; that thou mayest conceal me before men" then carefully formulate the shroud of concealment around thee and say "i receive thee as a covering and as a guard" 158 then the mystic words. r. still formulating the shroud say "before all magical manifestation cometh the knowledge of the hidden light" then move to the pillars and give the signs and steps, words &c. with the sign enterer project now thy whole will in one great effort to realise thyself actually "fading out" and becoming invisible to mortal eyes: and in doing this must thou obtain the effect of thy physical body actually, gradually becoming partially invisible to thy natural eyes: as though a veil or cloud were formulating between it and thee (an

they see not, and comprehend not the thing that they behold" k. the magician saith "pass towards the north shrouded in darkness, o form of. into which i have elected to transform myself" then let him repeat the usual oration from the throne of the east, and then command the mystic circumambulation. l. now bring the form round to the south, arrest it, formulate it there standing between two great pillars of fire and cloud, purify it by water and incense, by placing these elements on either side of the form. m. passing to the west and facing south-east formulate the form before thee, this time endeavouring to render it physically visible; repeat speeches of hierophant and hegemon. n. same as l. o. same as m. p. pass to east of altar, formulating the form as near in the proportion of the neo

ALEISTER CROWLEY EQUINOX EQ I 4 2

ike a bale-fire through the mist; the slender earth is bright and green, emerald, gray and amethyst; the wavering breeze has slowly kissed the way between her zone and wrist. pale guardian of the altar-flame, syren of old, perfidious song, a murmuring runnel lately came in streaming hate of mortal wrong. wait, for, my goddess, not for long the snake is tame. see! he is strong! the wide-set temple-pillars gleam, as marble white, and tall as pines; the doorway to immortal dream lies through the temple's purple shrines. behold, pure queen, the magic signs. let words out-stream as mingled wines. victor b. neuburg. os"special supplement" the high history of good sir palamedes the saracen knight and of his following of the questing beast 1 by aleister crowley rightly set forth in rime to allan b

ALEISTER CROWLEY EQUINOX EQ I 4 3

ne knowledge is approached in a frame of mind worthy of it. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram

ALEISTER CROWLEY EQUINOX EQ I 4

le in crescent square in triangle in square square in crescent square square prithivi- prithivi-ak sa prithivi-vayu prithivi-apas prithivi prithivi-tejas_ egg in circle in crescent in square in triangle in triangle triangle triangle triangle triangle tejas-ak sa tejas-vayu tejas-apas tejas-prithivi tejas-tejas- object meditated upon. time. remarks. black egg and white ray 10" five breaks. between pillars156 (e. golden dawn symbol157 (e" very bad. bad cold, dust, shaking, etc, prevented concentration158 golden dawn symbol (e. 10" four breaks. r. r. et a. c. 23" nine breaks. against this particular practice p. wrote "i think breaks are longer in themselves than of old; for i find myself concentrating on them and forgetting the primary altogether. but i have no means of telling how long it is

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

city on the 18th only to leave it again two days later on an expedition to the nevado de touca. on the 16th of april he journeyed to amecameca, from which place he visited soror f, by projection, and thence up popocatapetl, encamped on whose slopes he resolved the hb:shin of hb:shin into seven mental operations: 1. ray of divine white brilliance descending upon the ak sic egg set between the two pillars. 2. aspire by the serpent, and concentrate on flashing sword. imagine the stroke of the sword upon the da th junction (nape of neck. 3. make the egg grow gray, by a threefold spiral of light. 4. make the egg grow nearly white (repeat spiral formula) 5. repeat 2. above head. triangle of fire (red. 6. invoke light. withdraw. see golden dawn symbol. 7. let all things vanish in the illimitable

sophist society's seven-fold division for these practical purposes. i think physical astral projection should be preceded by a (ceremonial "loosening of 177 in all cases when the name alone is mentioned a mediation practice is understood. prithivi-apas corresponds to water of earth. it is symbolized by a silver crescent drawn within a yellow square. see diagram 84. 178 "i.e, self in ak sa between pillars with white ray descending. 179 heaven 180 an eleven pointed star. the girders of the soul."181 how to do it is the great problem. i am inclined to believe in drugs- if one only knew the right drug. 13th. drew a pantacle. 16th. painted wicked black-magic pantacle. held a magical ceremony in the evening. lesser banishing ritual of pentagram and hexagram. invocation of thoth and the elements

ALEISTER CROWLEY EQUINOX EQ I 6 2

sm and christianity- xii. conclusions and illustrations. transcendental magic: its doctrine and ritual. by eliphas levi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc, etc "portrait of the author, and all the original engravings" 8vo, 406 pp "cloth" 1896 (pub. 15"s. postage free. 10"s" 6"d" the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realsation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram

ALEX SANDERS THE KING OF THE WITCHES

t was like a miracle to ron to hear laughter in the house again and to be able to face each day eagerly. no matter how much money he spent on alex it was worth every penny. a ballroom? certainly he should have one, and the best architect in the district was called in to convert the billiard room. when the grand opening party was held, the room was exactly as it had appeared in alex's visions. the pillars supporting the ceiling were each draped with a differentcoloured length of silk; a bar was built across one end of the room; and right in the middle of the parquet floor had been painted a huge magic circleadorned with the cabalistic symbols handed down from the ancient hebrews. the wild life had come true; the demons had done their work. money begets money; now that alex had all that he w

ch, those inside the circle dance round singing the chant 'eko, eko azarak' which is sung in all esbats, the high priest, clad in a red velvet robe-he is the only witch allowed to be dressed-stands before the altar and proclaims he is the elder. giving his secret witch name, he recites the proclamation in runic, of which he understands only part. he outstretches his arms and legs to represent the pillars of life; his trunk is the tree of life, and his arms mercy and justice. beside him the high priestess, holding her sword above her head, invokes the power while all the other witches sit and face her. as she speaks, two male witches go to the initiate and bind his hands behind his back with cord, one end of which is then tied to his ankles. he knows he has to keep k.w.-io* 145 perfectly st

er banishing the power that has been invoked to consecrate the couple, the elder who officiates tells everyone to leave the room. he goes to the altar and turns his back on the couple while he reads the ritual which gives instructions for the male to remove the woman's veil and give her the five-fold salute of kisses on various parts of her body. the high priest invokes the erection of the sacred pillars of life and draws down the power to enter the couple and make them one. the man and woman now represent the sun and the moon, 150 and as mortals are not supposed to witness the sun and the moon in conjunction-hence the fear in olden times of watching an eclipse-the elder must keep his back to them and walk round the circle and out of the room while the couple remain within the circle. the

ALEXANDRIAN BOOK OF SHADOWS OCCULT

fruit, do we invoke thee, o queen of space, o dew of light, continuous one of the heavens [kiss] let it be ever thus, that men speak not of thee as one, but as none; and let them not speak of thee at all, since thou art continuous. for thou art the point within the circle [kiss] which we adore [kiss] the fount of life without which we would not be [kiss] and in this way are erected the holy twin pillars [kiss breasts, left then right] in beauty and in strength were they erected, to the wonder and glory of all men [if the great rite is to be actual, non-participants leave, sealing gate behind] hp: o secret of secrets, that art hidden in the being of all lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i [kiss] i am the flame that burns in the hea

e be of love [kiss] by moon-ray's silver shaft of power, by green leaf breaking from the bud, by seed that springeth into flower, by life that courseth in the blood [kiss] by rushing wind and leaping fire, by flowing water and green earth, pour us the wine of our desire from out thy cauldron of rebirth [kiss] here may we see in vision clear thy secret strange unveiled at length, thy wondrous twin pillars rear erect in beauty and in strength [kisses on the breasts] altar of mysteries manifold, the sacred circle's central point thus do i sign thee as of old; with kisses of my lips anoint [kisses of the third degree sigil] open for me the secret way, the pathway of intelligence beyond the gates of night and day, beyond the bounds of time and sense. behold the mystery aright; the five true poi

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

luminosity is gained upon the battle ground through a fight with a dragon. the following summation may be found suggestive: path i. earth service attributes..wise-compassion. source..constellation of the dragon, via libra. method..twelve cosmic identifications. hierarchy..the sixth. symbol..a green dragon issuing from the centre of a blazing sun. behind the sun and over-topping it can be seen two pillars on either side of a closed door. quality gained..luminosity. path ii. the path of magnetic work. in considering this path students must bear in mind that they are dealing with that path which of all the seven expresses most fully the effects of the law of attraction. it will be remembered by those who have carefully read this treatise that this law is the expression of the spiritual will w

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

as a human being is the function of the educators and of the psychologists. they must lead him up to the door of the mystical world. paradoxical as it may sound, the work of leading him into his spiritual heritage is the work of religion and of- 7- from intellect to intuition copyright 1998 lucis trust science. dr. pupin tells us that "science and religion supplement each other, they are the two pillars of the portal through which the human soul enters into the world where divinity resides."12(12) let us give the word "spiritual" a wide connotation! i do not here speak of religious truths; the formulations of the theologians and the churchmen in all the big religious organizations, both eastern and western, may, or may not, be true. let us use the word "spiritual" to signify the world of

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

spirants must be sought out and carefully inculcated with the trend of the new ideals. they must be taught to look for the divine and the good in all both people and circumstances. breadth of vision must be developed and that wide horizon pointed out which will enable the aspirant to live through this transitional period which is now with us, so that when they reach middle life they will stand as pillars of strength in the new world. do not narrow them down to the ancient disciplines and teach them not to lay emphasis upon diet, celibacy, times and seasons, and so distract their attention away from the newer and sacred art of being and the wonder of living as a soul. forget not that when a man is living as a soul and his entire personality is therefore subordinated to that soul, unselfish

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

lete the work is done they fuse the life-giving force; the dead are raised, and the work of building can proceed. the temple can be glorified and the word be uttered forth within a chamber of life-giving force and not of death. through death to life, from struggle in the dark to building in the light! such is the plan. thus do we enter into life that is a death; pass onward through the door whose pillars twain stand there forever as a sign of strength and truth divine; thus do we enter quick within the tomb and die. thus are we raised again upon a word divine, upon a fivefold sign, and springing forth we live' then in relation to humanity, the old commentary says "the lords of the fifth great ray of mind have sent us on our way. the lords of the sixth great ray forced us to suffer in the c

e potent factors in the restoration of world understanding and harmony. it cannot be solved without the cooperation of the men of good will throughout the world. there is little that i can say anent this matter that can be checked and proved, for the clue to the problem is to be found back in the very night of time and, literally, when the sun was in the constellation gemini. at that time the two pillars were set up which, as all masons know, are two great landmarks in masonry. hence the jewish colouring of all the masonic work, though it is not jewish in the sense that that word conveys today. who, therefore, if the facts are of such ancient import, shall say that i speak with accuracy, or establish the right or wrong nature of my conclusions? i but present the facts as i know them from m

selfish end in view, but to present the garnered treasures of the world, and thus shew their love "again the word went forth: leave all behind and pass beyond the portal, laden with naught of- 245- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust earth. they waited and discussed. the rest of those who were prepared entered into light and passed between the pillars of the gate; they left behind the loads they brought and entered free, and were accepted, carrying naught "because they travelled as a group, and as a group progressed and grasped, the group responded to the divine command and halted. there they waited, standing before the portal of the path, grasping the garnered treasures of a thousand cycles. naught did they wish to leave behind. they h

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ons of consciousness, a steadily increasing awareness of divinity and of all its implications. many so-called initiates today believe themselves to have reached this status because some occult leader or some psychic seer has told them that it is so; yet within themselves they know nothing of the process whereby they can pass (as masonry teaches) through that mysterious door, between the two great pillars, in their search- 18- from bethlehem to calvary copyright 1998 lucis trust for light; they have no conscious knowledge of that self-initiated programme which has to be followed in full waking consciousness, being realised simultaneously by the indwelling divine soul and the mind and brain of the man in physical life. these expansions of consciousness progressively reveal to man the quality

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

between" as you do this remember that your soul is observing you, the personality, progressing on this middle way. 6. then take the following seed thoughts for careful reflection- 196- discipleship in the new age- volume i copyright 1998 lucis trust 1st month i stand in light, the one who can observe. 2nd month the distant, wandering one, who is my little self, i call to me. 3rd month between the pillars of the way, i pass. i leave these twain on either hand. 4th month the middle way leads to a bridge and on that bridge i stand. 5th month and on that bridge i meet my self. 6th month and thus the two are one and harmony is now established. february 1939 my brother: in my last communication to you, i dealt very thoroughly with the problem of your "manifestation within the planetary life (as

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

wo initiations of the birth and the baptism. they are aware of the spiritual aspiration which is indicative of the christ life in their hearts, and they have subjected themselves to the processes of purification which culminate in the baptismal waters. christ must prepare these aspirants for the higher initiations and so nourish and aid them that they can stand before the one initiator and become pillars in the temple of god (i.e, agents of the spiritual hierarchy and, therefore, active, working disciples. when he was in palestine, centuries ago, he said "no man cometh unto the father but by me (john xiv.6) this was a foretelling of the work which he would be called upon to do in the aquarian era. in the first two initiations, aspirants (trained by senior disciples) find their way to- 46

er into" new states of awareness and into new realms or spheres of mental and spiritual consciousness, during the next two thousand years. each age has left a reflection of a modern fivefold development upon it. four ages have just passed away, astronomically speaking: gemini, taurus, aries, and pisces. today aquarius, the fifth age, is coming into power. in gemini, its symbolical sign of the two pillars set its seal upon- 68- the reappearance of the christ copyright 1998 lucis trust the masonic fraternity of the time and the two pillars of jachin and boaz to give them their jewish names which are, of course, not their real names came into being approximately eight thousand years ago. then came taurus, the bull, wherein mithra came as the world teacher and instituted the mysteries of mithr

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

ned the period of the subjective approach. the sun was in leo when physical plane individualisation took place as a result of the applied stimulation. the sun was in gemini when this approach was consummated by the founding of the hierarchy upon the earth. this is one of the great secrets which the masonic rituals typify, for the symbol of the sign, gemini, is the source of the concept of the two pillars, so familiar to masons. it- 39- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust might therefore be stated that, symbolically speaking, 1. leo governs the e\ a\ degree. 2. gemini governs the f\ c\ degree. 3. sagittarius governs the degree of m\ m\ up to the episode of the raising of the master, and that capricorn governs the final part of the ceremony

g questions and supplies the needed answers "where is the animal, o lanoo? and where the man? fused into one, o master of my life. the two are one. but both have disappeared and naught remains but the deep fire of my desire. where is the horse, the white horse of the soul? where is the rider of that horse, o lanoo? gone towards the gate, o master of my life. but something speeds ahead between the pillars of an open door something that i myself have loosed. and what remains to thee, o wise lanoo, now that the horses of two kinds have left thee and the rider, unattached, stands free? now what remains? naught but my bow and arrow, o master of my life, but they suffice, and, when the right time comes, i, thy lanoo, will follow fast upon the shaft i sent. the horses i will leave upon this side

mbolism of masonry has frequently been changed during the millenia of years through which it has been active. its present jewish colouring is relatively modern and not necessarily enduring, but its significance and its history of unfoldment are the history of the indwelling christ consciousness and of that inner light, and this must unalterably be continued. that which has entered through the two pillars of hercules, the disciples (jachin and boaz, and through the sign gemini, has entered to stay. apart from the importance of the influences of gemini as the dominant power in the mutable cross, it is one of the paramount zodiacal signs in that it is the major symbol of duality in the zodiac. it is the constellation gemini and its inherent second ray influence which control every one of the

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

c names and symbols of this differentiation: 1. the stage of the "awakening urge" of this stage, the half-opened eye is the symbol. the neophyte, just admitted into the ashram, becomes (as the book of instructions for neophytes expresses it "the victim of a dual sight. with the right eye he sees a shaded way into the central ashram; from point to point, from light to dark and dark to light as the pillars point the way, he sees a narrow corridor and at the end a room; within that room the passing figure of the master appears and disappears. with the left eye, a world of mist and fog, of gloom and shadowy forms is seen a land of woe and dire distress, with light and shadow moving back and forth. from- 441- discipleship in the new age- volume ii copyright 1998 lucis trust within that gloomy l

must develop the ability to pass before you have the complete freedom of the ashram. you have already learnt to pass seven of them and they, for you, are now non-existent. 4. the stage of the "withdrawing alcove" i have to put these aspects of consciousness into material symbolic forms so as to bring pictorially to your attention the phases of approach which you and all disciples must follow. the pillars (again symbolically) no longer stand on either side of your way of approach. though there for others, for you they constitute no longer any concern. the way stretches clear before you. the hope of free admittance into the room where the master works is a present possibility. but within the ashram, protecting the seclusion of the master, is the antechamber to the place where he works and in

g consideration and quiet reflection to my next statement. there is some definite work planned by me which must be implemented by the members of my ashram; it is work which you can undertake. it is related to the major task of goodwill which is so close to my heart; it will necessitate sacrifice upon your part and maybe a relinquishing of lesser goals. if recognised by you, it will mean that the "pillars which guard the approach to the sanctum" of your master can be left behind; you will have reached the point where you can enter the "room of withdrawal" again i speak to you in symbols. you are nearly sixty years old, my brother. the sixty-third year of your life, as in the life of all disciples, will be one of crisis and of supreme opportunity, and towards that point you should look and f

ou will have reached the point where you can enter the "room of withdrawal" again i speak to you in symbols. you are nearly sixty years old, my brother. the sixty-third year of your life, as in the life of all disciples, will be one of crisis and of supreme opportunity, and towards that point you should look and for it you should make preparation. the interim should be a time wherein you pass the pillars, wherein you go from point to point with your consciousness held steady within the ashram and your personality activity adhering to the task imposed by your soul. a basic decision will shortly confront you, and upon that decision will depend your right of entry, technically understood. i may not even indicate to you the nature of the coming crisis, nor may i give you any hint as to what yo

res upon which to reflect, seeking to read behind their symbolism the message of your soul to you, the personality. i. a quiet sea of midnight blue. above, the shining, round-faced moon. across the sea, a path of light, and moving slowly down that path a little boat and smiling, with the oars in hand h.s.d. is seen. ii. a pillared cloister, dappled with the sun and broken by the shade cast by the pillars. a garden spreads on either side, redolent with the smell of many flowers and noisy with the hum of many bees and gay with butterflies. ten times a bell rings out. its tone is deep and clear and musical. but the one who sits and writes and thinks beneath the cloister's shade moves not. he writes, and measures to the task assigned. iii. a room in shadow, full of peace and calm, of books and

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

. they are concerned only with unity, with that which utilises the pairs of opposites as factors in the production of light. path i. earth service attributes..wise compassion. source..constellation of the dragon, via libra. method..twelve cosmic identifications. hierarchy..the sixth. symbol..a green dragon issuing from the centre of a blazing sun. behind the sun and overtopping it can be seen two pillars on either side of a closed door. quality gained. luminosity. path ii. path of magnetic work attributes..responsiveness to heat and knowledge of rhythm. source..an unknown constellation, via gemini. method..the entering of the burning-ground. hierarchy..the third and fourth. symbol..a funeral pyre, four torches, and a fivefold star mounting towards the sun. quality gained..electrical veloci

ALICE BAILEY THE LABOURS OF HERCULES

and where they stood upon the way which leads back to the heart of god. the way sweeps in a circle through the twelve great gates, and, cycle after cycle, the gates are opened and the gates are shut. the sons of god, who are the sons of men, march on. dim is the light at first. selfish the trend of human aspiration, and dark the deeds resultant. slowly men learn and, in learning, pass between the pillars of the gates time and again. dull is the understanding but in the halls of discipline, found in each section of the circle's cosmic sweep, the truth is slowly grasped; the needed lesson learnt; the nature purified and taught until the cross is seen- that fixed and waiting cross which crucifies the sons of men, stretched out on the crosses of those who serve and save. from out the mass of m

his labors [27] labor i the capture of the man-eating mares (aries, march 21st- april 20th) the myth the first great gate stood open wide. a voice came through that portal "hercules, my son, go forth. pass through the gate and enter on the way. perform thy labor- 19- the labours of hercules and return to me, reporting on the deed" with shouts of triumph hercules rushed forth, running between the pillars of the gate with over-weening confidence and surety of power. and thus the labor started and the first great act of service was begun. the story that they tell carries instruction for the sons of men, who are the sons of god. the son of mars, diomedes of fiery fame, ruled in the land beyond the gate, and there he raised the horses and the mares of war, upon the marshes of his land. wild we

od. let him proceed to labor once again, enter the second gate, returning with dispatch" the second gate stood open wide and, from the light which veiled the distant scene, a voice emerged and said "pass through the gate. proceed upon thy way. perform thy labor and return to me, reporting on the deed" alone and sad, conscious of need and worn with deep distress, hercules slowly passed between the pillars of the gate into the light which shines where stands the sacred bull. on the horizon rose the island fair where dwelt the bull, and where adventurous men could enter that vast maze which lured them to bewilderment, the maze of minos, king of crete, the keeper of the bull. crossing the ocean to the sunlit isle (though how we are not told) hercules entered on his task to seek and find the bu

th attentive to the voice of nereus, the higher self, but sometimes under the illusion and glamor of the lower self. the duality which is emphasized in gemini rims through a large number of the mythological stories. we meet the same brothers again in romulus and remus, for instance, and in cain and abel, one brother dying and the other living. we meet the astrological symbol for gemini in the two pillars of masonry, and many believe that the masonic tradition could, if we had the power to do so, be traced back to that period, antedating the taurian age, when the sun was in gemini, and to that great cycle in which the lemurian race, the first strictly human race, came into being; where the mind aspect began to emerge, and the duality of mankind became a fact in nature. the lemurian race was

was for the soul, and this has ever been the unrecognized search of the human being [66] until the time comes when he knows himself to be hercules and starts to concentrate upon the search for the golden apples of instruction and wisdom. so we have in the masonic tradition the search of the human family typified, the search for light, the search for unity, the search for divinity. and so the two pillars, boaz and jachin, stand as the emblems of that duality. in china, castor and pollux are spoken of as the two "gods of the door" showing the tremendous power that the god of matter can assume, and also the potency of divinity. gemini is predominantly the sign of the intellect and it has a peculiarly vital effect in our aryan race. in this race the mind faculty and the intellect have been st

BLAVATSKY H P ANTHROPOGENESIS

they, who fashion physical man at the new manvantaras. they are inferior lha (spirits, possessed of a dual body (an astral within an ethereal form. they are the fashioners and creators of our body of illusion "into the forms projected by the lha (pitris) the two letters (the monad, called also 'the double dragon) descend from the spheres of expectation* but they are like a roof with no walls, nor pillars to rest upon "man needs four flames and three fires to become one on earth, and he requires the essence of the forty-nine fires* to be perfect. it is those who have deserted the superior spheres, the gods of will* who complete the manu of illusion. for the 'double dragon' has no hold upon the mere form. it is like the breeze where there is no tree or branch to receive and harbour it. it ca

thesis. in the norse legends, one recognizes in asgard, the habitat of the gods, as also in the ases themselves, the same mystical loci and personifications woven into the popular "myths" as in our secret doctrine; and we find them in the vedas, the puranas, the mazdean scriptures and the kabala. the ases of scandinavia, the rulers of the world which preceded ours, whose name means literally the "pillars of the world" its "supports" are thus identical with the greek cosmocratores, the "seven workmen or rectors" of pymander, the seven rishis and pitris of india, the seven chaldean gods and seven evil spirits, the seven kabalistic sephiroth synthesised by the upper triad, and even the seven planetary spirits of the christian mystics. the ases create the earth, the seas, the sky and the cloud

2, page] 147 agreement of dates. on globe a in the first round (b) as the "seed of life" on globe d in the fourth round; and (c) as the "seed of man" at the beginning of every root-race- in our fifth race especially. the very commencement of the latter witnesses, during the dvapara yuga* the destruction of the accursed sorcerers "of that island (plato speaking only of its last island) beyond the pillars of hercules, in the atlantic ocean, from which there was an easy transition to other islands in the neighbourhood of another large continent (america. it is this "atlantic" land which was connected with the "white island" and this white island was ruta; but it was not the atala and the "white devil" of colonel wilford (see "asiatic researches" vol. viii, p. 280, as already shown. it may we

n the northern portion of the tropics "apart from this fact, the supposition of an ancient continent in those latitudes, the vestiges of which may be found in the volcanic islands and moun[[vol. 2, page] 223 the magicians of atlantis. tainous surface of the azores, the canaries and cape de verdes, is not devoid of geographical probability. the greeks, who, moreover, never dared to pass beyond the pillars of hercules, on account of their dread of the mysterious ocean, appeared too late in antiquity for the stories preserved by plato to be anything else than an echo of the indian legend. moreover, when we cast a look on a planisphere, at the sight of the islands and islets strewn from the malayan archipelago to polynesia, from the straits of sunda to easter island, it is impossible, upon the

m or grace) does not move away (zohar, iii, 278a; myer's qabbalah, 217 "the nest of the eternal bird, the flutter of whose wings produces life, is boundless space" says the commentary, meaning hansa, the bird of wisdom. it is adam kadmon who is the (sephirothal) tree, and it is he who becomes the "tree of knowledge of good and evil" esoterically. and that "tree hath around it seven columns (seven pillars) of the world, or rectores; the same "progenitors" or "sephiroth" again "operating through the respective orders of angels in the spheres of the seven planets" etc, one of which orders begets giants (nephilim) on earth. it was the belief of entire antiquity, pagan and christian, that the earliest mankind was a race of giants. certain excavations in america in mounds and in caves, have alre

BLAVATSKY H P COSMOGENESIS

e more subtle form of negative psychology, which one of its advocates, professor bain, ably terms "guarded[[footnote continued on next page[[vol. 1, page] 125 the real meaning of the tabernacle. in the egyptian temples, according to clemens alexandrinus, an immense curtain separated the tabernacle from the place for the congregation. the jews had the same. in both, the curtain was drawn over five pillars (the pentacle) symbolising our five senses and five root-races esoterically, while the four colours of the curtain represented the four cardinal points and the four terrestrial elements. the whole was an allegorical symbol. it is through the four high rulers over the four points and elements that our five senses may become cognisant of the hidden truths of nature; and not at all, as clemen

h divine knowledge or the knowledge of god* while the egyptian emblem was spiritual, that of the jews was purely materialistic, and, indeed, honoured only the blind elements and the imaginary "points" for what was the meaning of the square tabernacle raised by moses in the wilderness, if it had not the same cosmical significance "thou shalt make an hanging. of blue, purple, and scarlet" and "five pillars of shittim wood for the hanging. four brazen rings in the four corners thereof. boards of fine wood for the four sides, north, south, west, and east. of the tabernacle. with cherubims of cunning work (exodus, ch. xxvi, xxvii) the tabernacle and the square courtyard, cherubim and all, were precisely the same as those in the egyptian temples. the square form of the tabernacle meant just the

sely the same as those in the egyptian temples. the square form of the tabernacle meant just the same thing as it still means, to this day, in the exoteric worship of the chinese and tibetans- the four cardinal points signifying that which the four sides of the pyramids, obelisks, and other such square erections mean. josephus takes care to explain the whole thing. he declares that the tabernacle pillars are the same[[footnote(s[[footnote continued from previous page] materialism" this doctrine, which commands a very wide assent, counting among its upholders such men as lewis, spencer, ferrier, and others, while positing thought and mental phenomena generally as radically contrasted with matter, regards both as equal to the two sides, or aspects, of one and the same substance in some of it

dual entities (ferouers, applying this duality- in esoteric philosophy, at any rate- to all the spiritual and invisible denizens of the numberless worlds in space which are visible to our eye. in a note of damascius (sixth century) on the chaldean oracles, we have a triple evidence of the universality of this doctrine, for he says "in these oracles the seven cosmocratores of the world('the world-pillars) mentioned likewise by st. paul, are double- one set being commissioned to rule the superior worlds the spiritual and the sidereal, and the other to guide and watch over the worlds of matter" such is also the opinion of jamblichus, who makes an evident distinction between the archangels and the "archontes (see "de mysteriis" sec. ii, ch. 3) the above may be applied, of course, to the disti

there be a firmament in the midst of the waters' come, see, at the time that the holy. created the world, he[[footnote(s* the cosmic tabernacle of moses, erected by him in the desert, was square, representing the four cardinal points and the four elements, as josephus tells his readers (antiq. 1, viii ch, xxii) it is the idea taken from the pyramids in egypt and in tyre, where the pyramids became pillars, the genii, or angels have their abodes in the four respective points (see xiv "the four elements[[vol. 1, page] 348 the secret doctrine. created 7 heavens above, 7 earths below, 7 seas, 7 days, 7 rivers, 7 weeks, 7 years, 7 times, and 7,000 years that the world has been. the holy is the seventh of all" etc (p. 415. this, besides showing a strange identity with the cosmogony of the puranas

BLUE EQUINOX

he grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the ons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. liber lxv 71 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darkly-splen

of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her the equinox 96 mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside

ll its wealth, bereft of all its images, unweft its magic web, its tools all broken, its name forgot, its word unspoken, the equinox 190 widowed of its undying lord, its bowl of silver broke, its cord of gold unloosed, its shining ladders thrown down, its ears more deaf than adders, its window blind, its music stopped, from its place in heaven dropped, from its starry throne was hurled beyond the pillars of the world. borne from the byss of light to the dark night! the moon had sunk behind the tower when, for a moment, by the power of nature, as even the eagle s eye turns wearied from the sun, did i fall from the conning-crag, that springs above the universe of things, into the dark impertinence of the mirrored lies of sense. yet, when i sought the stars to espy and ree the runes of destin

below the stele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. the equinox 250 forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be

BOOK OF ENOCH

of the deep. 18.1] and i saw the storehouses of all the winds, and i saw how with them he has adorned all creation, and i saw the foundations of the earth. 18.2] and i saw the cornerstone of the earth. 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 ston

ne of healing stone; and those towards the south, of red stone. 18.8] and the middle one reached to heaven, like the throne of the lord, of stibium, and the top of the throne was of sapphire. 18.9] and i saw a burning fire, and what was in all the mountains. 18.10] and i saw a place there, beyond the great earth; there the waters gathered together. 18.11] and i saw a deep chasm of the earth, with pillars of heavenly fire, and i saw among them fiery pillars of heaven, which were falling, and as regards both height and depth, they were immeasurable. 18.12] and beyond this chasm, i saw a place, and it had neither the sky above it, nor the foundation of earth below it; there was no water on it, and no birds, but it was a desert place. 18.13] and a terrible thing i saw there, seven stars, like

ese are some of the stars which transgressed the command of the lord most high, and they have been bound here until ten thousand ages are completed; the number of days of their sin" 21.7] and from there i went to another place, more terrible than this. and i saw a terrible thing: there was a great fire there, which burnt and blazed. and the place had a cleft reaching into the abyss, full of great pillars of fire, which were made to fall; neither its extent nor its size could i see, nor could i see its source. 21.8] then i said "how terrible this place is, and how painful to look at" 21.9] then uriel, one of the holy angels, who was with me, answered me. he answered me and said to me "enoch, why do you have such fear and terror because of this terrible place, and before this pain" 21.10] an

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

erful opportunity for some to get rid of anyone against whom they bore a grudge' an excellent example of the way in which the hysteria developed and spread is found in the case of the so-called witches of salem, massachusetts. it is doubtful if any of the victims hung* there were really followers of the old religion. just possibly bridget bishop and sarah good were, but the others were nearly all pillars of the local church up until the time the hysterical children "cried out" on them. but what about satanism? the witches were called worshippers of the devil. was there any truth to this? no. yet as with so many of the charges, there was reason for the belief. the early church was extremely harsh on its people. it not only governed the peasants' way of worship but also their ways of life an

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ower, are invited to guard the four directions of a magical circle. the term deva in sanskrit means 'shining one, and the devas represent the higher forms, akin to angels, who watch and direct the natural world. they communicate with people by psychic 'chanelling' and rule over the beings associated with the four elements, fire, air, water and earth. in less formal practices, either archangels or pillars of light may be visualised in the corners of the room to offer protection at a time when a person is opening then-psyche to the cosmos, to keep out all negativity, earthly or otherwise. but the greatest protection is a pure heart and pure intent, much harder to attain than learning any complex ritual. the goddess as focus many beliefs emphasise the polarity of the female/male, goddess/god

COLLIER IRENE CHINESE MYTHOLOGY

es of river rushes and stuffed up every burning crack she could find. as their ashes settled in the crevices, the earth subsided. nuwa ripped up more river rushes, willows, and branches to dam the bursting rivers. the waters, too, slowed down to a rumble and then flowed smoothly and swiftly to the sea. then nuwa salvaged the huge legs of a dead warrior turtle water war 47 to hold up the sky, like pillars, in the four corners of the world. as she propped up the northwest corner, however, the earth tilted up in the west and slipped down low in the east, and try as she might, she was unable to level the sky. finally, nuwa lashed together twelve bamboo reeds to make a flute. she shaped the instrument like the tail of the phoenix, the bird of peace. she taught the people to blow through the flu

rough the clouds a hundred and eight thousand li to the end of the world. the buddha issued monkey a simple challenge. jump across my palm and heaven is yours, the buddha said. monkey smiled when he saw that the buddha s hand was no more than eight inches across from fingertip to wrist. then monkey took in a mighty breath and hurled himself through the air. when he landed, he saw nothing but five pillars holding up the world. certain that he had 110 the pilgrimage somersaulted to the ends of the earth, monkey laughed at how easily he had met the buddha s challenge. just to mark his spot, he took out a hair from his head and transformed it into a brush. with his finest calligraphy, he wrote monkey, the great sage, reached this place. then he somersaulted with great joy back to the palace, e

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

a million dollars helped the president to see him in a new light. harriman money was involved in funding the bolsheviks and--i rhodes to ruin 61 both sides of the first world war. he and the rockefellers provided part of the start-up capital for the morgan guaranty trust, which was to be the vehicle for enormous manipulation of world events. edward harriman had two sons, averell and roland, both pillars of the skull and bones society. averell (comm 300) was to become one of the most active manipulators of the twentieth century. but who was really behind these american business and banking giants? the j.p. morgan empire began in 1838 as george peabody and company, in england. it had connections with the firm of brown brothers (later brown brothers, harriman. george peabody was working secr

to global 2000 (basil blackwell inc, new york, 1984) p34-35 52 free energy technology harnesses the earth's magnetic energy field and turns it into usable warmth and power. there are a number of versions of this- all suppressed. it would be virtually cost-free and require no electricity pylons or national grid. see the robots' rebellion. 53 the world federalists movement was formed in 1947 by two pillars of the cfr, james p. warburg and norman cousins. its slogan was "one world or none. the united world federalists amalgamated three groups, the world federalists, student federalists, and americans united for world government. 54 jim macneil, pieter winsemius and taizo yakushiji, beyond interdependence: the meshing of the world's economy and the earth's ecology (oxford university press, new

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

DAVID ICKE CHILDREN OF THE MATRIX

f blood, ice, and rock; the earth flipping over; the sky falling; the rising and sinking of land; the loss of great continents; the coming of the ice; and virtually all of them describe a fantastic flood, a wall of water, which swept across the earth. the tidal wave caused by the comet in the movie, deep impact, gives you an idea of what it would have been like. old chinese texts describe how the pillars supporting the sky crumbled; of how the sun, moon, and stars poured down in the north-west, where the sky became low; rivers, seas, and oceans, rushed to the south-east where the earth sank and a great conflagration was quenched by a raging flood. in america, the pawnee indians tell the same story of a time when the north and south polar stars changed places and "went to visit each other

n, aramaic or syrian, lykian, lydian, corinthian, ionian, cretan or "minoan, pelasgian, phrygian, cappadocian, cilician, theban, libyan, celto-lberian, gothic runes, etc, were all really local variations of the standard aryan hitto-sumerian writing of the aryan phoenician mariners, those ancient pioneer spreaders of the hittite civilisation along the shores of the mediterranean and out beyond the pillars of hercules [between spain and north africa] to the british isles."40 in truth, this was the nordic race and the nordic-reptilian "aryans" returning to the lands from which many of their ancestors came after the atlantean cataclysms. the evidence presented in this chapter, and this is a fraction of what exists even after thousands of years of suppression, supports waddell's conclusion that

women's faces. could this be an indication of the truth about the sphinx at giza? one of the "sphinx" figures 174 children of the matrix at the washington temple has a cobra entwined around her neck. on the neck of the other one is the image of a woman, symbolic, says shaw, of fertility and procreation.12 these are some of the gifts associated with goddesses like artemis/diana. behind the row of pillars at the front of the building is a massive depiction of the rising sun- horus or, perhaps, the sun goddess known as sol. around this sun are six large golden snakes and inside this freemasonic holy-ofholies the serpent theme continues. shaw reports..the thing that is most noticeable is the way the walls are decorated with serpents. there are all kinds, some very long and large. many of the

uminati in politics, business, banking, media, and the military the pentagon is the centre of the pentagram and this is why the symbol-obsessed llluminati have located the headquarters of the us military in such a building picture section 189 the supreme headquarters of the 33rd degree of the scottish rite of freemasonry, located near the white house at 1733 16th street, washington dc. behind the pillars is a massive image of the rising sun and at the bottom of the steps are two female "sphinx" figures. inside, according to former 33rd degree freemason, jim shaw, are many reptilian images when this statue was unveiled of george washington, the first president of the united states, the people could not understand why their esteemed george was depicted in such a strange, half-naked, pose. lo

to follow their prophecies. these knucklebones were used in the mystery school "holy place" known as the tabernacle. here we have yet another religion originating from the same source and another perpetuation of the jesus myth. the gold plates, smith said, were written in "reformed egyptian. from this came the book of mormon two years later and his followers became the mormon church in 1830. the pillars of the early church were smith, his brother hiram, and another guy called brigham young. they were all high-degree freemasons and all from the merovingian bloodline- the same as piso, constantine, james 1st, etc, etc. it is no surprise, therefore, to find that the rothschilds, through their kuhn, loeb financial operation in new york, funded the expansion of the mormons. kuhn, 222 children

DAVID ICKE THE BIGGEST SECRET

own of blood, ice and rock; the earth flipping over; the sky falling; the rising andsinking of land; the loss of a great continent; the coming of the ice; and virtually all ofthem describe a fantastic flood, a wall of water, which swept across the earth. the tidalwave caused by the comet in the film, deep impact, gives you an idea of what it wouldhave been like. old chinese texts describe how the pillars supporting the sky crumbled;of how the sun, moon and stars poured down in the north-west, where the sky becamelow; rivers, seas and oceans rushed to the south-east where the earth sank and a greatconflagration was quenched by a raging flood. in america, the pawnee indians tell thesame story of a time when the north and south polar stars changed places and went tovisit each other. north ame

, karian, aramaic or syrian, lykian, lydian,corinthian, lonian, cretan or minoan, pelasgian, phrygian, cappadocian, cilician,theban, libyan, celto-iberian, gothic runes etc, were all really local variations of thestandard aryan hitto-sumerian writing of the aryan phoenician mariners, those ancientpioneer spreaders of the hittite civilisation along the shores of the mediterranean and outbeyond the pillars of hercules to the british isles.39official history asks us to believe that the people of britain were savages who werecivilised only after the romans came. this is not true and in fact the romans said theopposite. roman records say that the britons were generally civilised and their customs70much the same as the gauls. of course they were. they were the same people with thesame origins. t

power in the months of autumn. now lookagain at the old testament story of samson -sam-sun. he was incredibly strong and hadlong hair, but he lost his power when his hair was cut. the problems started when heentered the house of delilah- the astrological house of virgo, the virgin, through whichthe sun passes as autumn approaches. summoning his last burst of power, sam-the-sun,pushes down the two pillars, which are classic brotherhood symbolism going back atleast to ancient egypt and are still used by the freemasons today. samson is sam sun- asymbolic story of the suns annual cycle. there wasnt any such person. in hebrew,samson means i understand, the god of the sun.to the orthodox christian, jesus is the only begotten son of god who died so oursins could be forgiven. but you will find exa

saying egyptian. this is one reasonwhy we have the constant use of symbols by todays brotherhood which relate to egypt,85including the pyramid with the capstone missing. this is symbolic of the great pyramidat giza and the egyptian mystery schools, together with much deeper meanings. at theentrance to the mystery school temple in egypt were two massive obelisks. these areoften represented as two pillars by the freemasons and in buildings designed andfunded by initiates. hence the two pillars that samson pushed over. every initiate in themystery schools was given a secret name and this also continues with the brotherhoodtoday. one connection to the hebrews in egypt could be the invasion of the hyksos orshepherd kings. the egyptian historian, manetho, reported that a strange and barbaricrac

abylonian brotherhood style. one documented case shows the templars charging 60 percent interest on the late payment of a debt. one of the plans promoted by the templarswas the creation of a united states of europe and under different guises and fronts theirmasters in the brotherhood have achieved just that. the creation of the european unionwith its single central bank and currency is one of the pillars of the brotherhood agenda.some of the advanced knowledge inherited by the templars was that of the earthsenergy grid, the network of magnetic force lines known as ley lines, dragon lines ormeridians. the major sacred sites are where many of these lines cross, creatingenormous vortices of energy. if you perform a black magic ritual and human sacrifice atthese points the deeply negative ener

DEMONIC BIBLE

re to plant and when to plant. giveth excellent counsel in all manner of business and commerce. protects a man from evil tradesmen. his word is abbabaal and his seal is this: the thirty-fourth name is mummu the power given to marduk to fashion the universe from the flesh of tiamat. giveth wisdom concerning the condition of the life before the creation, and the nature of the structures of the four pillars whereupon the heavens rest. his word is alalalabaaal and the seal is: the thirty-fifth name is zulummar giveth tremendous strength, as of ten men, to one man. lifted the part of tiamat that was to become the sky from the part that was to become the earth. his word is anndarabaal and his seal is: the thirty-sixth name is lugalabdubur destroyer of the gods of tiamat. vanquisher of her hordes

o-al; soba coremefa cahisa ta ela vaulasa od quo-co-casabe. eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile ge-iad iel (dee) the mighty sounds have entered into the third angle, and are become as olives in the olive mount looking with gladness upon the earth and dwelling in the brightness of the heavens as continual comforters, unto whom i fastened 19 pillars of gladness and gave them vessels to water the earth with her creatures, and they are the brothers of the first and second and the beginning of their own seats which are garnished with 69,636 continually burning lamps whose numbers are as the first, the ends, and the contents of time. therefore come you and obey your creation, visit us in peace and comfort. conclude us as receivers of your

you and obey your creation, visit us in peace and comfort. conclude us as receivers of your mysteries; for why? our lord and master is all one (lavey) the mighty sounds have entered into the third angle and are become as seedlings of folly, smiling with contempt upon the earth, and dwelling in the brightness of the heaven as continual comforters to the destroyers of self. unto whom i fastened the pillars of gladness, the lords of the righteous, and gave them vessels to water the earth with her creatures. they are the brothers of the first and the second, and the beginning of their own seats which are garnished with myriad ever-burning lamps, whose numbers are as the first, the ends, and the contents of time! therefore, come ye and obey your creation. visit us in peace and comfort. conclude

abaivoninu od azodiajiere riore. irejila cahisa da das pa-aox busada caosago, das cahisa od ipuranu telocahe cacureji o-isalamahe lonucaho od vovina carebafe? niiso! bagile avavago gohon. niiso! bagile mamao siasionu, od mabezoda iad oi asa-momare poilape. niiasa! zodameranu ciaosi caosago od belioresa od coresi ta beramiji (dee) the midday of the first is as the third heaven made of 26 hyacinth pillars in whom the elders are become strong which i have prepared for my own righteousness sayth the lord whose long continuance shall be as bucklers to the stooping dragons and like unto the harvest of a widow. how many are there which remain in the glory of the earth which are and shall not see death until this house fall and the dragon sink? come away, for the thunders have spoken. come away

he earth which are and shall not see death until this house fall and the dragon sink? come away, for the thunders have spoken. come away, for the crowns of the temple and the coat of him that is, was, and shall be crowned are divided. come appear to the terror of the earth and to our comfort and of such as are prepared (lavey) the midday of the first is as the third indulgence made of hyacinthine pillars, in whom the elders are become strong, which i have prepared for mine own justice, saith satan, whose long continuance shall be as bucklers to leviathan. how many are there which remain in the glory of the earth, which are, and shall not see death until the house falls and the dragon doth sink? rejoice, for the crowns of the temple and the robe of him that is, was, and shall be crowned are

DION FORTUNE MYSTICAL QABALA

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. 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

f the tree as a whole, because so much of the elucidation of the symbolism depends upon the relationship of one symbol to another in the pattern of the tree. this chapter must needs be discursive and inconclusive, but it will enable the detailed study of the individual sephiroth to be much more effectually carried out. 7. the first and most obvious division of the tree is into [page 80] the three pillars, and this immediately reminds us of the three channels of prana described by the yogis, ida, pingala, and shushumna; and the two principles, the yin and the yang of chinese philosophy, and the tao, or way, which is the equilibrium between them. by the agreement of witnesses truth is established, and when we find three of the great metaphysical systems of the world in complete agreement- we

ah we shall have to say something about binah. let it be noted, then, that binah is assigned to the planet saturn and is called the superior mother. 5. in binah and chokmah we have the archetypal positive and negative; the primordial maleness and femaleness, established while "countenance beheld not countenance" and manifestation was incipient. it is from these primary pairs of opposites that the pillars of the universe spring, between which is woven the web of manifestation. 6. as we have already noted, the tree of life is a diagram matic representation of me universe on which the positive and negative, male and female aspects are represented by the two flanking pillars of mercy and severity. it may seem strange to uninstructed thought that the title of mercy should be given to the male o

er, however, must be maintained unimpaired or the race speedily dies out, and we have no reason to believe that this is the mystical qabala page 90 case even among our most epicene moderns, who fill the divorce courts with abundant evidence of their overflowing philoprogenitiveness. 32. these things we can understand in the light that is thrown on them when they are "placed upon the tree" the two pillars, the positive under chokmah and the negative under binab, correspond respectively to the jda and pingala of the yoga systems. these two magnetic currents, running in the aura parallel to the spine, are called the sun and moon currents. in a male incarnation we work predominantly with the sun current, the fertiliser; in a female incarnation we work predominantly with the moon-forces. if we

magnetism popularly referred to as"(salt) it" in tiphareth, the christ-centre, the force becomes spiritual inspiration, illumination, the influx from the higher consciousness. if it is positive in type, it becomes the dionysiac inspiration, a divine [page 138] inebriation; and if it is negative, it becomes the impersonal, all-harmonising christ-love. 45. when the transmutation is worked upon the pillars we are impressed by the truth of the ironical french phrase plus qu'il change, plus c'est ia meme chose. chokmah, pure dynamism, pure stimulus without formed expression, in chesed becomes the upbuilding, organising aspect of evolution; anabolism, as distinguished from the katabolism of geburab. in chesed the chokmah force becomes that peculiarly subtle form of magnetism which gives power o

DONALDTYSON NOMICON

s of decadent black magicians, the old ones cause dim memories of their former power and glory to stir. they form a bond with those who abandon their humanity and worship them, as the precursors of the human race did millions of years ago. certain locations on the earth where the veil between dimensions is thin, such as the frozen plateau of leng in antarctica, or irem, the arabian desert city of pillars, or the drowned r'lyeh, are particularly favorable for making this unholy contact. hints of their existence, and of how they may be contacted, are sometimes recorded in obscure occult texts such as the necronomicon. this is why the book is supposed to be so powerful, and so evil. for if the old ones succeed in forcing a doorway permanently open onto our time and space, they will destroy an

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

s primitive view made the heavens in the form of the goddess nut who was represented as a woman with bowed body whose hands and feet rest on the earth. in this case the two arms and the two [1. recueil de travaux, t. iv, p. 55 (l. 473; and compare. ibid, t. v. p. 186 (l. 171. 2. ibid, t. v, p. 27 (1. 233. 3. ibid, p. 39 (l. 281. 4 ibid, p. 10 (l. 60] p. cii the egyptian heaven. legs form the four pillars upon which the heavens are supported. nut, the sky goddess, was the wife of seb, the earth god, from whose embrace she was separated by shu, the god of the air; when this separation was effected, earth, air, and sky came into being. signor lanzone has collected a number of illustrations of this event from papyri and other documents,[1] wherein we have seb lying on the ground, and shu uplif

of the cataract at elephantine. he dwelt in annu, but he was lord of elephantine, and "the builder of men, the maker of the gods, and the father from the beginning" elsewhere he is said to be ari enti-s qemam unenet sa xeperu tef maker of things which are, creator of what shall be, the beginning of beings, father tefu ma ma of fathers, and mother of mothers. he supported the heaven upon its four pillars in the beginning, and earth, air, sea, and sky are his handiwork. he is depicted in the form of a man having a ram's head and horns surmounted by plumes, ur i with disks, etc; in one hand be holds the sceptre and in the other the emblem of life. occasionally he is hawk-headed, and in one representation he holds the emblem of water, in each hand. on a late bas-relief at phil we find him sea

teps which were in khemennu [1. see lanzone, op. cit, tav. 398. 2. ibid, p. 1255- 3. ibid, tav. 78. 4. pyramid of unas, l. 253] p. cxii he is usually depicted in the form of a man, who wears upon his head a feather or feathers and holds in his hand the sceptre. at other times he appears in the form of a man with upraised arms; on his head he has the emblem, and he is often accompanied by the four pillars of heaven, i.e, the cardinal points.[1] among the many fa ence amulets which are found in tombs are two which have reference to shu: the little models of steps typify the steps upon which shu rested the sky in khemennu; and the crouching figure of a god supporting the sun's disk symbolizes his act of raising the sun's disk into the space between sky and earth at the time when he separated

he entered into the sekhet-aaru they accompanied him as guides, and went in with him two on each side.[5] they took away all hunger and thirst from him,[6] they gave him life in heaven and protected it when given,[7] and they brought to him from the lake of khemta the boat of the eye of khnemu.[8] in one passage they are called the "four khu's of horus,[9] and originally they represented the four pillars which supported the sky or horus. each was supposed to be lord of one of the quarters of the world, and finally became the god of one of the cardinal points. hapi represented the north, tuamautef the east, amset the south, and qebhsennuf the west. in the xviiith dynasty the egyptians originated the custom of embalming the intestines of the [1. for the hieratic text from which this extract

he enabled to partake of the meat and drink offerings, wherein the friends and relatives also participated, in order that they might cement and seal their mystic unity with the dead and with the god with whom he was identified.[3 [1. some fifty years ago, m. reuvens expressed his belief that the# represented the four quarters of the world, and according to m. maspero it unites in itself the four pillars which support the sky and osiris, whom they preserve from chaos; see recueil de travaux, t. xii, p. 79, note 3; and tudes de mythologie, t. ii, p. 359. 2. on the eyes of horus, see lef bure, le mythe osirien--les yeux d'horus, paris, 1874; and gr baut, les deux yeux du disque solaire (recueil de travaux t. i, pp. 72, 87, 112-131. 3. to discuss the origin and development of animal sacrifice

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

and directed him to place them within the mouth of his father, adam, when he died. from this planting arose the burning bush, out of which god communicated to moses his holy name, and from a part of which moses made his magic wand. this was placed in the ark of the covenant and was planted by king david on mount zion, where it grew into a triple tree and was later cut down by solomon to form the pillars jachin and boaz, which were placed at the entrance to the temple. a third portion was inserted in the threshold of the great gate and acted as a talisman, permitting no unclean thing to enter the sanctuary. however, certain wicked priests removed it, weighted it with stones, and cast it into the temple reservoir, where it was guarded by an angel, who kept it from the sight of men. during t

a, 1940. kundalini: an occult experience. adyar, india: theosophical publishing house, 1938. lotus fire. adyar, india: theosophical publishing house, 1939. thoughts on at the feet of the master. adyar, india: theosophical publishing house, 1919. you. madras, india: theosophical publishing house, 1938. reprint, wheaton, ill: theosophical publishing house, 1973. asal known as the king of the golden pillars in irish celtic mythology. he was the owner of seven swine, which might be killed and eaten every night, yet were found alive every morning. asana, jehangir jamasji (1890.1954) biologist and parapsychologist, a professor of biology at gujarat college in india, and a correspondent with j. b. rhine and other parapsychologists on the subject of esp. born july 21, 1890, at broach, bombay state

ation at po box 163237, sacramento, ca 95816. they also have a website: http//www.collaboration.org. sources: aurobindo, sri. sri aurobindo centenary library. 50 vols. pondicherry, india: sri aurobindo library press, 1970.72. donnelly, morwinna. founding the life divine. lower lake, calif: dawn horse press, 1976. mcdermott, robert, ed. the essential aurobindo. new york: schrocken books, 1973. six pillars. chambersburg, pa: wilson books, 1974. sri aurobindo association. http//www.collaboration.org. april 25, 2000. auroville an international township project for a religious city in india within five miles of the bay of bengal, with a planned population of 50,000. the project was originally the idea of mira richards (1878.1973, the leading disciple of sri aurobindo (1872.1950, known as the mo

press. cross currents. new york: quill, 1985. bed (graham s magnetic) a magnetic contrivance, similar to the baquet, made use of by james graham, eighteenth-century physician and magnetist of edinburgh, scotland. his entire house, which he dubbed the temple of hygeia and opened in 1779, was of great magnificence, especially the room with the magnetic bed. the bed itself rested on six transparent pillars; the mattresses were soaked with oriental perfumes; the bedclothes were of satin in tints of purple and sky blue. a healing stream of magnetism, as well as fragrant and strengthening medicines, were introduced into the sleeping apartment through glass tubes and cylinders. to these attractions were added the soft strains of hidden flutes, harmonicons, and a large organ. use of this celestia

nus were born three mortal children, phos, pur, and phlox, who discovered fire, and these again fathered sons of vast bulk and height, whose names were given to the mountains in which they dwelt, cassiul, libanus, antilibanus, and brathu. the issue of these giant men by their own mothers were meinrumus, hypsuranius, and usous. hypsuranius inhabited tyre; usous becoming a huntsman, consecrated two pillars to fire and the wind with the blood of the wild beasts that he captured. much later, from the race of hypsuranius issued agreus and halieus, inventors, it is said, of the arts of hunting and fishing. from these descended two brothers, one of whom was chrysor (or hephaestus, skilled in words, charms, and divinations; he also invented boats and was the first to sail. his brother first built

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

alblend.com. march 23, 2000. magical diagrams these are geometrical designs representing the mysteries of deity and creation, therefore supposed to be of special virtue in rites of evocation and conjuration. major diagrams are the triangle; the double triangle, forming a six-pointed star and known as the sign or seal of solomon; the tetragram, a fourpointed star formed by the interlacement of two pillars; and the pentagram, a five-pointed star. these signs were traced on paper or parchment or engraved on metals and glass and consecrated to their various uses by special rites. the triangle evoked a universal trinity found in all things. deity, time, and creation. the triangle was generally traced on the ground with the magic sword or rod, as in circles of evocation where the triangle was dr

rew, 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 which thou art and thou shalt be, o ketheriel! tschim, assist me in the name of saddai! cherubim, be my strength in the name of adonai! beni- elohim, be my brethren in

factory, which employs 30,000 hands. these matches are made of wax, and can only be lighted by dipping them in water. now, we will return to vanatha, and i will describe a grand piece of workmanship.namely a bridge of metal, which is in length about 59 miles. it passes over two rivers, each seven miles in width, also over corn fields, grazing pastures, and railways; it supporters are black marble pillars. the metal is composed of iron, steel, copper, gold, and silver; but we have another kind of metal we call accelity verua, which far exceeds all the rest in strength and durability. the cross supporters of this magnificent bridge are made of this durable material; they are nine feet in diameter. the immense bridge is only for foot passengers; its width is about 2000 feet; it has 2000 lamps

enerally with all those which are provisionally attributed to spirits, and in which we see the true and the false intermingled in a way calculated to drive to despair those who do not reflect upon the darkness in which all observers have to struggle at the beginning of every new science. psychical researchers and reincarnation when allan kardec died, leon denis and gabriel delanne became the main pillars of the reincarnationist school in france. the general evidence they relied on was fourfold (1) infant prodigies (2) spontaneous recollection of past lives (3) exploration of memory under hypnosis, and (4) the claims announced of coming reincarnation. they found a powerful supporter in psychical researcher gustav geley. his book from the unconscious to the conscious (1920) was described as

ield, tioga county, was quoting the words of jesus on the cross when: a mighty invisible power seemed suddenly to possess him, and a luminous appearance scintillated upon and around his hand, shining with brilliant effulgence in the eyes of all beholders. under an impulse which i could not resist, i sprang from the desk out upon the middle of the floor into the midst of the congregation. fire and pillars of smoke and luminous light rose up bodily in our midst; men, women and even stammering children were seized, speaking with new tongues, and uttering prophecies. prayers and exhortations were poured forth in abundance, and many of the congregation broke out into the most marvelous and heavenly singing. mcloughlin, in modern revivalism (1959) cites three great revival periods in the united

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

al issues of various kinds, critias, a historian and plato s great-grandfather, tells of a story that he ascribes to his grandfather, who heard it from his father. around 600 b.c, while traveling in europe, solon (a historical figure remembered for his legal and poetic genius) learned of a great civilization that existed nine thousand years earlier. it was located in the atlantic ocean beyond the pillars of hercules (the present-day straits of gibraltar) on an island larger than north africa and asia combined. according to solon s informant, an egyptian priest, atlantis had grown arrogant and warlike. it ruled many other islands and parts of what is now europe. but when it attacked athens and other greek city-states, those communities joined forces to repel the invaders and drive them back

FAUST

pet sounds! the graves are trembling