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BOOK OF BARUCH

juda, and in the ears of all the people that came to hear the book, 4 and in the hearing of the nobles, and of the king's sons, and in the hearing of the elders, and of all the people, from the lowest unto the highest, even of all them that dwelt at babylon by the river sud. 5 whereupon they wept, fasted, and prayed before the lord. 6 they made also a collection of money according to every man's power: 7 and they sent it to jerusalem unto joachim the high priest, the son of chelcias, son of salom, and to the priests, and to all the people which were found with him at jerusalem, 8 at the same time when he received the vessels of the house of the lord, that were carried out of the temple, to return them into the land of juda, the tenth day of the month sivan, namely, silver vessels, which s

evil, and the lord hath brought it upon us: for the lord is righteous in all his works which he hath commanded us. 10 yet we have not hearkened unto his voice, to walk in the commandments of the lord, that he hath set before us. 11 and now, o lord god of israel, that hast brought thy people out of the land of egypt with a mighty hand, and high arm, and with signs, and with wonders, and with great power, and hast gotten thyself a name, as appeareth this day: 12 o lord our god, we have sinned, we have done ungodly, we have dealt unrighteously in all thine ordinances. 13 let thy wrath turn from us: for we are but a few left among the heathen, where thou hast scattered us. 14 hear our prayers, o lord, and our petitions, and deliver us for thine own sake, and give us favour in the sight of them

, because we have sinned before thee. 3 for thou endurest for ever, and we perish utterly. 4 o lord almighty, thou god of israel, hear now the prayers of the dead israelites, and of their children, which have sinned before thee, and not hearkened unto the voice of thee their god: for the which cause these plagues cleave unto us. 5 remember not the iniquities of our forefathers: but think upon thy power and thy name now at this time. 6 for thou art the lord our god, and thee, o lord, will we praise. 7 and for this cause thou hast put thy fear in our hearts, to the intent that we should call upon thy name, and praise thee in our captivity: for we have called to mind all the iniquity of our forefathers, that sinned before thee. 8 behold, we are yet this day in our captivity, where thou hast s

hat can i help you? 18 for he that brought these plagues upon you will deliver you from the hands of your enemies. 19 go your way, o my children, go your way: for i am left desolate. 20 i have put off the clothing of peace, and put upon me the sackcloth of my prayer: i will cry unto the everlasting in my days. 21 be of good cheer, o my children, cry unto the lord, and he will deliver you from the power and hand of the enemies. 22 for my hope is in the everlasting, that he will save you; and joy is come unto me from the holy one, because of the mercy which shall soon come unto you from the everlasting our saviour. 23 for i sent you out with mourning and weeping: but god will give you to me again with joy and gladness for ever. 24 like as now the neighbours of sion have seen your captivity:

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

f judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the sceptre of power and the banner of the east which signify power and light, mercy and wisdom. i am called power and mercy, and light and abundance. my office is that of the expounder of the mysteries (sits down. stolistes, i command you to purify the temple and members with water" stolistes (circumambulates to the dais, faces east, sprinkles left, right, then center toward the dais, and makes a cross "i purif

fter me (hiereus, hegemon and hierophant form a triangle with tools. the hierophant is in the east, the hegemon is in the southwest, and the hiereus is in the northwest (the obligation is now recited. see the vows unto the order) hierophant "repeat after me. i swear to observe all i have said under penalty of being expelled from this order, and furthermore, submitting myself to a deadly stream of power set in action by the divine guardians of this order, who, living in the light of their perfect justice, can strike the breaker of their magical oath with death, palsy, or misfortune. i further swear on my sacred and secret soul (hiereus places the sword under the neck of the candidate) hierophant "repeat after me. as i bow my neck under the sword of the hiereus, so do i commit myself unto th

ds the procession forward to the hierophant who stands threatening with the sceptre. the hegemon raises all hoodwinks) hierophant (blocking the way "thou cannot pass me, for i am the guardian of the east, unless thou can tell me my name" hegemon "light dawning in the darkness is thy name, the light of a 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

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 and the dadouchos to the right and left of the kerux. the hierophant is in the east. all face the altar

0 0 INITIATION CEREMONY

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

symbolize? hiereus: severity and judgement hiero: what does your office symbolize? hiereus: fortitude. hiero: my place is on the throne of the east, which symbolizes the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red color of my robe symbolizes light. my insignia are the sceptre and the banner of the east which signify power and light mercy and wisdom, and my office is that of expounder of the mysteries. frater stolistes, i command you to purify the hall and the members by water. stol (circumambulates, saying) i consecrate with water hiero: frater dadouchos i command you to purify the hall and the members by fire. dad (circumambulates, saying) i consecrate with fire. heg: goes to the north and faces east. hiero:

so, lest our secret knowledge be revealed through my neglect or error. furthermore, i undertake to prosecute with zeal the study of occult sciences, seeing that this order is not established for the benefit of those who desire only a superficial knowledge thereof. i will not suffer myself to be hypnotized, or mesmerized, nor will i place myself in such a passive state that any uninitiated person, power, or being may cause me to lose control of my thoughts, words or actions. neither will i use my occult powers for any evil purposes and i further promise to persevere with firmness and courage through the ceremony of my admission, and these points i generally and severally, upon this sacred and sublime symbol swear to observe without evasion, equivocation, or mental reservation of any kind wh

member 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 the altar. hiereus: holds sword in the right hand with the banner of the west in left. hiero:

which forms the apex. such is the origin of creation, it is the triad of life. my throne at the gate of the east is the place of the guardian of the dawning sun. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at the twilight, the throne of the hegemon seated between the columns is the place of balanced power, between the ultimate light and the ultimate darkness. these meanings are shown in detail and by the color of our robes. the wand of the kerux is the beam of light from the hidden wisdom, and his lamp is an emblem of the ever burning lamp of the guardian of the mysteries, the seat of the stolistes at the gate of the north is the place of the guardian of the cauldron and the well of water of

1 10 INITIATION CEREMONY

is cleansed. kerux: stol: dad: return to place, kerux leading and passing with neophyte sign. hiero: let the element of this grade be named that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingdom and the power (cross on self) and the glory (he makes cross and circle with sceptre before him as he says malkuth, etc) malkuth, geburah, gedulah. the rose of sharon and the lily of the valley, amen. all give zelator signs. kerux: moves to altar picks up salt and goes to north, and sprinkles salt before the tablet, saying: kerux: let the earth adore adonai! kerux: places salt before the tablet of the nort

dge in the name of adonai. hiero: advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and raising it to an angle of 45 degrees. hiero: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep

of the duplicated letters of the hebrew alphabet which refer to the seven planets. the seven double letters of the hebrew alphabet have each two sounds associated with them, one hard, and one soft. they are called double, because each letter represents a contrary or permutation, thus: life and death; peace and war; wisdom and folly; riches and poverty; grace and indignity; fertility and solitude; power and servitude. these seven letters point out 7 localities: zenith, nadir, east, west, north, south, and the place of holiness in the midst sustaining all things. the archetypal creator designed, produced, combined and formed with them the planets of the universe, the days of the week, and in man, the gate of the soul. he has loved and blessed the number 7 more than all things under his thron

and passes to the north, standing before the tablet of the north. hiereus: moves to right of hierophant. heg: moves to left of hierophant. kerux: moves behind hierophant. stol: falls in behind hiereus. dad: falls in behind hegemon. hiero: let us rehearse the prayer of the earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendor. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the loadston

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

henism to a strange plant whose brilliant fragrant blossom we regard with wonder; christianity to the crop of nourishing grain that covers wide expanses. to the heathen too was germinating the true god, who to the christians had matured into fruit. at the time when christianity began to press forward, many of the heathen seem to have entertained the notion, which the missionaries did all in their power to resist, of combining the new doctrine with their ancient faith, and even of fusing them into one. of norsemen as well as of anglo-saxons we are told, that some believed at the same time in christ and in heathen gods, or at least continued to invoke the latter in particular cases in which they 1 old norse sagas and songs have remarkable passages in winch the gods' are coarsely derided. a g

if, in some of the preceding names, epithets and phrases descriptive of god, unmistakable traces of heathenism predominate, while others have barely an inkling of it, the following expressions are still more indisputably connected with the heathen way of thinking. in the norse mythology, the notion of a deus, divus, if not of the uppermost and eldest, yet of a secondary rank, which succeeded/ to power later, is expressed by the word as, pi. ccsir (see suppl^ landds (egilss. pp. 365-6) is patrium numen, and try it thor, the chief god of the north, is designated, though as and allmdttki as is given to osinn (landn. 4, 7. dsmcrjui is divine power: tha vex god. 25 honum asmcgin halfu, sn. 26. fa'raz i asmegin, sn. 65. but the name must at one time have been universal, extending over upper ger

anger, and as men' are oftener cheerful than oppressed by their sins and errors, thankofferings were the earliest and commonest, sin-offerings the more rare and impressive. whatever in the world of plants can be laid before the gods is gay, innocent, but also less imposing and effective than an animal sacrifice. the streaming blood, the life spilt out seems to have a stronger binding and atoning power. animal sacrifices are natural to the warrior, the hunter, the herdsman, while the husbandman will offer up grain and flowers. the great anniversaries of the heathen coincide with popular assemblies and assizes^ in the' ynglinga saga cap. 8 they are specified thus: j?a skyldi biota i moti vetri (towards winter) til ars, enn at misjum vetri biota til grosrar, it j^risja at sumri, j?at var sig

s heads fastened to the stems of trees (equorum artus, simul trtincis arlorum antefixa ora, tac. ann. 1, 61, these were no other than the eoman horses, which the germans had seized in the battle and offered up to their gods (see suppl. a similar' immolati diis eqid ahscissum cainit' meets us in saxo gram. p. 75; in the north they fixed it on the neidstange (nisstong, stake of envy) which gave the power to bewitch an enemy, egilss. p. 389. in a hessian kindermarchen (no. 89) we have surviving, but no longer understood, a reminiscence^ inter cetera afjrestem cahallum caliquantos comedere adjunxisti, plerosque et doviesticum. hoc nequaciuam lieri deiiiceps sinas. and, inprimis de volatiubus, id est graculis et cornicnlis atque ciconiis, quae omnino cavendae sunt ab esu christianorum. etiani e

the goddess zisa will find a place in ch. xiii. with halla and some other names w^e are compelled to think rather of a stone building. we see all the christian teachers eager to lay the axe to the sacred trees of the heathen, and fire under their temples. it would almost seem that the poor people's consent was never asked, and the rising smoke was the first thing that announced to them the broken power of their gods. but on a closer study of the details in the less high-flown narratives, it comes out that the heathen avere not so tame and simple, nor the christians so reckless. boniface resolved on hewing down the thunder-oak after taking counsel with the already converted hessians, and in their presence. so too the thuringian princess might not have dared to sit so immovable on her palfre

3 8 INITIATION CEREMONY

y self-perfect fountain of the father poured forth these primogenial ideas. these being many ascend flashingly into the shining worlds, and in them are contained the three supernals. because it is the operator, because it is the giver of life-bearing fire; because it filleth the life producing bosom of hecate; and it instilleth into the synoches the enlivening strength of fire, embued with mighty power. the creator of all formed the world, and there was a certain mass of fire and all these self- operating he produced, so that the kosmic body might be completely conformed, so that the kosmos might be manifest and not appear membranous. and he fixed a vast multitude of inwandering stars, not by a strain laborious and hurtful, but to uphold them with a stability void of movement, forcing fire

hingly flaming through the abysses of earth; fire rending fire penetrating, tearing asunder the curtain of matter; fire constrained, fire tormenting, raging and whirling in lurid storm. by what sign dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiereus: hear thou the voice of axiokersos the second kabir: for not in matter did the fire which is the beyond first enclose his power in acts, but in mind; for the former of the fiery world is the mind of mind, who first sprang from mind, clothing the one fire with the other fire, binding them together so that he might mingle the fountainous craters while preserving unsullied the brilliance of his own fire. and thence a fiery whirlwind drawing down the brilliance of the flashing flame penetrating the abysses of the univers

and coruscating through the firmament. i am the life of beings, the vital heat of existence. by what sign dost thou seek to pass by? hiereus: prompts theoricus and then returns to his. hiereus (for theoricus) by the symbol of the pyramid of flame. heg: hear thou the voice of axiokersa the third kabir. the father hath hastily withdrawn himself, but hath not shut up his own fire in his intellectual power. all things are sprung from that one fire. for all things did the father of all things perfect, and delivered them over unto the second mind, whom all races of men call first. the mind of the father riding on the subtle girders which glitter with the tracings of inflexible and relentless fire. the soul being a brilliant fire, by the power of the father remaineth immortal, and is mistress of

true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. labor thou around the strophaios of hecate, when thou shalt see a terrestrial demon approaching cry aloud, and sacrifice the stone mnizourin. change not the barbarous names of evocation for they are names divine having in the sacred rites a power ineffable. and when after all the phantoms are banished thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe hear thou the voice of fire. hereunto is the speech of the kabiri. heg: turns up lights and then conducts candidate to foot of hierophant's throne, and hands theoricus the solid triangular pyramid. hiero: the solid tri

the summit are the supernal sephiroth summed up and contained in aima elohim, the mother supernal, the woman of the 12th chapter of the apocalypse clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden so this represents the power of the father joined thereto in the glory from the face of the ancient of days. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth, which is the lowest sephira between the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal pal

4 7 INITIATION CEREMONY

e 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 spake and said i am the rain of heaven, descending upon the earth, bearing with it the fructifying and germinating power. i am the plenteous yielder of harvest; i am the cherisher of life. heg: leads practicus round to the seat of the hiereus. hiereus: as they approach rises with red lamp in his hand. they halt before him. hiereus: the priestess with the mask of nephthys spake and said i am the dew descending noiseless and silent, gemming the earth with countless diamonds of dew; bearing down the influences fr

the lord shaketh the wilderness of kadesh. heg: places candidate in a seat in west of altar and facing east and takes calvary cross from him, returns to place. hiero: eloah came from teman of edom, and the holy one from mount paran. his glory covered the heavens, and the earth was full of his praise, and his brightness was as the light. he had karnaim in his hands, and there was the hiding of his power. before him went the pestilence and flaming fire went forth at his feet. he stood and measured the earth. he beheld and drove asunder the nations and the everlasting mountains were scattered and the perpetual hills did bow, his ways are everlasting. i saw the tents of: cushan in affliction and the curtains of the land of midian did tremble. was the lord displeased against the rivers? was thi

you upon the altar is the 16th key of the tarot which symbolically resumes these ideas. it represents a tower struck by a lightening flash, proceeding from a rayed circle and terminating in a triangle. it is the tower of babel struck by the fire from heaven. it is to be noted that the triangle at the end of the flash issuing from the circle forms exactly the astrological symbol of mars. it is the power of the triad rushing down and destroying the columns of darkness. three holes are rent in the walls, symbolizing the establishment of the triad therein, and the crown at the summit of the tower is falling, as the crowns of the kings of edom fell, who are also symbolized by the men falling headlong. on the right hand side of the tower is light, and the representation of the tree of life by th

. this represents the element of fire, to which this grade is attributed, and also the spirit which moved upon the waters of creation. the grip or token is the general grip of the first order. the grand word is a name of nine letters tetragrammaton tzabaoth, which means the lard of armies. the mystic number is 28 and from it is formed the pass word of the grade which is koch (kaph, cheth) meaning power. it should be lettered separately when given. unto this grade and unto the sephira netzach, the 7th path of the sepher yetzirah is referred. it is called the recondite intelligence and it is so called because it is the refulgent splendor of all the intellectual virtues which are perceived by the eyes of the mind and by the contemplation of faith. the distinguishing badge of this grade, which

mander of the ethereal armies art thou. amen. all salute. hiero: quits his throne and goes to tablet of fire in south. all face south. hiero: let us rehearse the prayer of the salamanders or fire spirits (knocks) immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is raised from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since the birth of the ages of time. thy majesty golden, vast and eternal, shineth above the heaven of stars; above them art thou exalted, o thou flashing fire. there thou illuminateth all things with thine insupportable glory, whence flow the ceaseless st

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

s) copyright: 2001 first scanned: 2002 posted to: alt.binaries.e-book note: 1. the html, text and pdb versions are bundled together in one zip file. 2. the pdf and prc files are sent as single zips (and naturally don't have the file structure below) structure (folder and sub folders) main folder- html files- nav- navigation files- pdb- pic- graphic files- text- text file -salmun introduction- the power of white witchcraft 'merlin, give me the strength to carry on' i found this prayer not in some medieval book or carved on the wall of an ancient castle but written in ballpoint pen on a page torn from a diary and left- along with scores of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but

secrets, she ensnared him with his own spells. the stone pile is known as merlin's tomb, and each year hundreds visit the site to thank the wizard or to ask for his aid. when i visited the tomb, prayers- written on scraps of paper or card- were squeezed into gaps in the stones or pinned to the tree that shelters the tomb. whatever the origins of the tomb, it has been transformed into a source of power. for this badly signposted spot, a short walk up a muddy track from a cramped, rough car park, had a tranquil, spiritual air that you might expect at a great cathedral or far more impressive stone circles. such spots unleash the magick inside us. but even if you never visit brittany or stonehenge at sunrise on midsummer's day, you can still make use of your own magick. this is a book about w

n similar forms in many different cultures and ages. today, however, too many modern societies have lost the sacred connection and scorn such gestures as superstition, treating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux shaman, explained 'in the old days when we were a strong and happy people, all our power came from the sacred hoop of the nation and, so long as the hoop was unbroken, the people flourished. the flowering tree was the living centre of the hoop and the circle of the four quarters nourished it. the east gave peace and light, the south gave warmth; in the west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was res

draw on the accumulated powers of many generations, especially in healing magick. this cosmic consciousness- or great mind or akashic record, as theosophists call it- is perhaps what made it possible for pyramids to be built at almost the same time in lands as far apart as egypt and south america, and for shamanism to follow similar patterns in unconnected continents. by accessing this source of power, we may create a ritual or use certain crystals without consciously knowing their significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magic

need to demand of yourself far higher standards than someone who believes in the forgiveness of sins. if you do wrong, you cannot just say sorry to the godhead and carry on without putting right the mistakes or at least learning from them. confession may be good for the soul, but magick demands more than that: you've got to live with the consequences of your deeds, words and thoughts because the power of a blessing or curse may be even greater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the process of getting what you want. if you do spells for revenge, then the effects will rebound on you threefold. effort and will-power magick is not like the magic a conjuror uses to bring a rabbit out of a hat: that kind of magic is just a trick, wh

ABRAMELIN1

quered by superior numbers, not by superior valour. however, abraham the jew grudgingly admits that the sacred magic may be attained by a virgin, while at the same time dissuading any one from teaching it to her! the numerous advanced female occult students of the present day are the best answer to this. but notwithstanding the forementioned shortcomings, his advice on the manner of using magical power, when acquired, to the honour of god, the welfare and relief of our neighbour, and for the benefit of the whole animate creation, is worthy of the highest respect; and no one can peruse it without feeling that his highest wish was to act up to his belief. his counsel, however, of a retired life after attaining magical power by his system (i do not speak of the retirement during the six month

races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is based on the following conception (a) that the good spirits and angelic powers of light are superior in power to the fallen spirits of darkness (b) that these latter as a punishment have been condemned to the service of the initiates of the magic of light (this idea is to be found also in the koran or, as it is frequently and perhaps more correctly written, qur-an (g) as a consequence of this doctrine, all ordinary material effects and phenomena are produced by the labour of the evil spirits under t

will not work by way of vengeance (e) that therefore sooner than obey man, they will try to make him their servant, by inducing him to conclude pacts and agreements with them (z) that to further this project, they will use every means that offers to obsess him (h) that in order to become an adept, therefore, and dominate them; the greatest possible firmness of will, parity of soul and intent, and power of self-control is necessary (q) that this is only to be attained by self-abnegation on every plane (i) that man, therefore, is the middle nature, and natural controller of the middle nature between the angels and the demons, and that therefore to each man is attached naturally both a guardian angel and a malevolent demon, and also certain spirits that may become familiars, so that with him

an infinitude of various divisions of classification, some of these being good, some evil, and a great proportion neither the one nor the other. evidently, also, many of the results proposed to be attained in the third book, would imply the use of the elemental spirits rather than that of the demons. no advanced adept, such as abraham evidently was, could possibly be ignorant of their existence, power, and value; and we are therefore forced to conclude either that he was unwilling to reveal this knowledge to lamech; or, which is infinitely more probable, that he feared to confuse him by the large amount of additional instruction which would be necessary to make him thoroughly understand their classification, nature, and offices. this latter line of action would be the less imperative, as

; that they are responsible, not irresponsible agents, and therefore capable of fall; and that they are independent of the currents of the infinite secret forces of nature, and can therefore act beyond them, though their classification and qualities will cause them to be more sympathetic with certain among these forces than with the rest, and this in varying degree. also that they are superior in power to men, spirits, elementals, and devils. the elementals on the other hand, though consisting of an infinitude of classes, are the forces of the elements of nature, the administrators of the currents thereof; and can therefore never act beyond and independently of their own particular currents. in a sense, therefore, they are irresponsible for the action of a current as a whole, though respon

ABRAMELIN2

m ourselves unto the will of the lord, walking in that path, by the which also our predecessors went, without seeking out through a vain curiosity how it is that god reigneth and governeth in his divine wisdom; because such would be a very great presumption and a bestial conceit. let us then content ourselves with only knowing how many blessings he hath granted unto us sinners, and what extent of power he hath given unto us mortals over all things, and in what way it is permitted unto us to use them. let us then content ourselves with this, laying aside all other, curiosity, observing without any comment that which shall be set down in this book with fidelity. and if ye do follow my advice, ye shall be infallibly comforted thereby.1 7 of abramelin the mage 43 the first chapter. what and ho

maketh use of these same, either alone, or mingled with other things which be in no way from the qabalah; and he who seeketh to exercise himself in performing operations with these arts; is alike liable to be deceived by the demon; seeing that of themselves they possess no other virtue than a natural property; and they can produce no other thing than probable4 effects, and they have absolutely no power in spiritual and supernatural things; but if, however, on certain occasions they5 cause you to behold any extraordinary effect, such is only produced by impious and diabolical pacts and conjurations, the which form of science ought to be called sorcery. finally, let us conclude that from the divine mystery are derived these three kinds of qabalah, viz: the mixed qabalah, and the true wisdom

hers, ye may have time and convenience to undertake it; also whether wife or children may hinder you herein; these being all matters worthy of observation, so as not to commence the matter blindly. the chief thing that ye should consider is whether ye be in good health, because the body being feeble and unhealthy, it is subject to divers infirmities, whence at length result impatience and want of power to operate and pursue the operation; and a sick man can neither be clean and pure, nor enjoy solitude; and in such a case it is better to cease. consider then the safety of your person, commencing this operation in a place of safety, whence neither enemies nor any disgrace can drive you out before the end because ye must finish where ye begin. but the first part of this chapter is the most i

udgment. 7 of abramelin the mage 51 the sixth chapter. concerning the planetary hours and other errors of the astrologers. t is true that the wise in astrology do write of the stars and of their movements, and that these attaining thereto do produce divers effects in inferior and elemental things; and such are, as we have already said, natural operations of the elements; but that they should have power over the spirits, or force in all supernatural things, that is not, neither can ever be. but it will instead be found that by the permission of the great god it is the spirits who govern the firmament. what foolishness then would it be to implore the favour of the sun, of the moon, and of the stars, when the object would be to have converse with angels and with spirits. would it not be an ex

day of the week and unto its first hour the moon? they can tell you no reason, except a likeness to the name (of the day).24 o! how gross an error! hear and tell me when it is that a planet hath the greatest force in the elements; whether when it is above or when it is below your horizon or hemisphere? we must however avow that it is more powerful when it is above, because being below it hath no power save according unto the will of god. why then, even further than this, should we attribute unto a planet a day and hour, if during the whole period of such day it appeareth not above the horizon! abramelin as a most excellent master in natural things taught unto me a very different form of classification (which also well examine, and see whether it be not more surely founded than the aforesa

ABRAMELIN3

e of e j squares, and is also a complete specimen of double acrostic. thirama from chaldee tirm= strongly defended places, or citadels. higanam from hebrew or chaldee gnn or gnm= to defend. igogana, perhaps from hebrew gg= a roof or covering or protection from above. ragigar, perhaps from chaldaic roo (it must be remembered that, though i here transliterate the letter ayin by o, it has really the power of a gh as well; it is a sound difficult of comprehension by a non-orientalist= to break up, or breach. anagogi probably from greek anagoge the act of raising or elevating. managih from hebrew mno to restrain; stop, put a barrier to, or contain by a barrier. amariht from hebrew amrth= word or speech. the whole idea of this formula seems to be the making forcible way into a defended place or

k o n o k i (9) g i b o r i b o r i l e t (10) n o k a m o r o t a k o b a k a t a m o m a k a m (11) k e l i m e q i s a l i v o k i s o g a m a k a m (12) k e r a b a h e r a b a h m i r u t a r o q o r a the sacred magick 181 no. c consists of b d squares from a square of c f squares. selak= to cast down or prostrate. no. d consists of b i squares from a square of c f. roqen implies persons in power. no. e consists of c f squares from a square of e j. atlitis is a corruption of the greek adjective atletos, insufferable, not to be borne. no. f consists of b j squares from a square of e j. otsamah= bodily strength. no. g consists of c b from a square of c f. sinah= hatred. no. h is a gnomon of j squares from a square of c f. satan is the name of one of the chief evil spirits and has been

n when he who commandeth shall have maturely reflected and considered who he is in himself, and who he is who should serve and obey him. and if a mortal 7. i cannot possibly see that the well-known heptameron or magical elements of peter of abano in any way counsels pacts, or deserves the above severe speeches of abraham the jew. the sacred magick 213 man not having on his side the support of the power and will of the lord shall have sufficient force to command the spirits and to constrain them to obey him (they, namely) who have the same virtue and power, which god hath granted unto them, they having lost nothing hereof; and they also being spirits from god and herein differing from thee who art drawn from the mire, as gold is from lead; and that their sin is notorious, for the which they

when thou shalt find an extreme resistance unto operating, on the part of any spirit, after that thou shalt have given him the necessary instructions, and that he cannot execute that which thou hast commanded him; in such case thou shalt convoke the superior spirits and demand of them others which may be better capable of serving thee in thy need. and in all cases thou shalt avail thyself of the power and command of thy holy angel. keep ever continually before thine eyes the fear of god; and seek to obey his commandments, and those of thy holy angel, ever retain in thine heart his holy instructions; never submit thyself unto the evil spirits in the slightest degree even should it seem to be to thine own advantage and unto that of thy neighbour (so to do. for the rest, be certain that they

re points in theology and the law. they serve with great diligence. the angels in general do operate each one according unto his quality. there be an infinite number of them. they command the four princes and the eight sub-princes in all kinds of operations. these latter12 having taken their oath, observe that which they have promised, provided that the operation one demandeth of them be in their power. to cause the spirit to re-enter a dead body is a very great and difficult operation, because in order to accomplish it the four sovereign princes13 have to operate. also it is necessary to take great care, and to pay heed unto this warning, namely that we should not commence this operation until the sick person is really at the point of death, so that his life is absolutely despaired of. it

ADDTLS

four kerubic names in each sub-angle. these four names of the kerubic angels of the sub-quadrant, rule the servient squares below the sephirotic cross. of the four kerubics, the first is the most powerful as the other three are derived from the first through the process of permutation. 10 if thou wish to change the nature of these four names from angelic to archangelic, and thusly increase their power, thou shall prefix the name with an appropriate line from the tablet of union. example: kerubic rank of a and lesser angle of a tablet, thou shall add the letter e from the word exarp on the tablet of union. thus the archangelic names are now erzla, ezlar, elarz, earzl. the rule is that the first letter of the appropriate line of the tablet of union is prefixed only to the name formed from t

xteen sephirotic crosses on the four tablets. in this mode of attributing the planets to the sephiroth on the calvary cross of the lesser angles, l is excluded, and k and the tarot trump, the wheel of fortune, is attributed to kether. the title of this card is lord of the forces of life, and kether is the origin and source of life. to chokmah is attributed b, the tarot key, the magician, magus of power, seeing that chokmah is the distributor of the power from kether, even as b is the messenger of k of classical mythology. to binah is referred the y and the tarot key, priestess of the silver star, even as binah is the completer of the triad of the supernals, and as it were high priestess to the inferior sephiroth.(compare also, says s.r.m.d. the position of the path of g in the tree of life

chesed, c, and the key of the empress, the daughter of the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as geburah represents strength and fiery power. to tiphareth is the a, lord of the fire of the world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of the suit represented by the element of the lesser angle. thus wands are attributed

edes another as in sobha, thou mayest pronounce it sobeh-hah. g may be g following whether it be hard or soft. this is the ancient egyptian use, whereof the hebrew is but a copy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also y and i are similar, also v and u, depending whether the use intended be vowel or consonant. x is the ancient egyptian power of s; but there be some ordinary hebrew names wherein x is made x. from one ritual written by s.a. we find the following given as to the pronunciation of names. in pronouncing the names, take each letter separately. m is pronounced em; n is pronounced en (also nu, since in hebrew the vowel following the equivalent letter n is u a is ah; p is p; s is ess; d is deh. nrfm is pronounced en-ra-e

stical names of the angels of the tablets and the hebrew names such as kerub, auriel, and michael, etc. those hebrew angel names which have been taught unto the first order are rather general than particular, attending especially to an office or rule whereunto such an angel is allotted. as it is written: one angel does not undertake two messages. for these mighty angels do rather shew forth their power in the governance of the 4 great sephirotic columns as aforesaid, viz: the double columns of severity and mercy when projected in a sphere, and this also is under the presidency of the sephiroth. but the names of the angels of the enochian tablets do rather express particular adaptations of forces shewing forth all variations and diverse combinations of those which are in the other case mani

ADEPTUS MINOR INITIATION

chiefs of the order" trapt "i further promise and swear that with the divine permission i will, from this day forward, apply myself to the great work, which is, to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted to me" jxn "i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure, and if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evi

" twklm "finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him with care before acknowledging him to be such "such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, awh, and if i fail herein, may my rose be disintegrated and my power in magic cease (third adept hands dagger to the second adept and holds cup conveniently for him. second adept dips point of dagger in wine and makes cross on aspirant's brow, feet, right hand and left hand, and heart, saying) 15 second (for brow "there are three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet "there are three that bea

ALEE J BOOK OF AIWASS

made from, its design, the kind of protection you desire. aiwass, lord egan's daemonic form, grants one astral projection experience. lucifer grants increased intelligence. pan (priapus) grants one sexual encounter with whomever you desire. bacchus grants that your unpaid debts shall be brought up to date. aphrodite (venus) grants the perfect male partner shall come to you. harpocrates grants the power of invisibility. hermes grants healing for a friend, loved one or relative. amon grants rain where you reside for two days. thoth grants you clairvoyance and clairaudience- the ability to see and hear spirits. athena grants clairsentience- experiencing realities or entities via physical senses. once more, you must ask for your gift when you've assumed godform. you may also request that the g

n is useful, but it is analogous to yanking yourself up by your own bootstraps. it fails to utilize the godform's ability to amplify energy, which could be used as a pulley! occultnik experts insist that when picking a godform, one should choose from the same pantheon or pick carefully according to planetary powers. this is completely absurd and entirely untrue. all daemons do is amplify your own power. when you assume godform, the effect is the same whether you choose pan or isis as a model! it makes no difference if the deity is egyptian, greek or roman. the time has come to outline a no frills shortcut; 1. try getting a modest amount of background information about the deity so your brain responds to the correct archetype. 2. procure a painting, statue, print, drawing of the deity along

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

again. the need of yoga is so bitter that it blinds us. we are constantly tempted to see and hear what we want to see and hear (19) it is therefore incumbent upon us, if we wish to make the universal and final yoga with the absolute, to master every element of our being, to protect it against all civil and external war, to intensify every faculty to the utmost, to train outselves in knowledge and power to the utmost; so that at the proper moment we may be in perfect condition to fling ourselves up into the furnace of ecstasy which flames from the abyss of annihilation. love is the law, love under will (part 2 of 8* yoga for yahoos. second lecture. yama* do what thou wilt shall be the whole of the law. stars and placental amniotes! and ye inhabitants of the ten thousand worlds! the conclusi

eveloped by specialising their component structures have not achieved this so much by an acquisition of new powers, as by a restriction of part of the general powers. thus, a harley street specialist is simply an ordinary doctor who says 'i won't go out and attend to a sick person; i won't, i won't, i won't' now what is true of cells is true of all already potentially specialised organs. muscular power is based upon the rigidity of bones, and upon the refusal of joints to allow any movement in any but the appointed directions. the more solid the fulcrum, the more efficient the lever. the same remark applies to moral issues. these issues are in themselves perfectly simple; but they have been completely overlaid by the sinister activities of priests and lawyers. there is no question of right

ertainly do not want these nasty leaves, where our sacred drug is mixed up with a lot of vegetable stuff which rather defies analysis, and which cannot possibly have any use for that reason! this automatic rigidity, or shukshma khumbakham, is not merely to be defined as the occurrence of physiological rigidity. that is only the grosser symptom. 26. the third stage is marked by buchari-siddhi 'the power of jumping about like a frog' would be a rough translation of this fascinating word. this is a very extraordinary phenomenon. you are sitting tied up on the floor, and you begin to be wafted here and there, much as dead leaves are moved by a little breeze. this does happen; you are quite normal mentally, and you can watch yourself doing it. the natural explanation of this is that your muscle

ot know about this at all. i never saw it happen. on the other hand, i have often felt as if it were happening; and on three occasions at least comparatively reliable people have said that they saw it happening to me. i do not think it proves anything. these practices, asana and pranayama, are, to a certain extent, mechanical, and to that extent it is just possible for a man of extraordinary will power, with plenty of leisure and no encumbrances, to do a good deal of the spade-work of yoga even in england. but i should advise him to stick very strictly to the purely physical preparation, and on no account to attempt the practices of concentration proper, until he is able to acquire suitable surroundings. but do not let him imagine that in making this very exceptional indulgence i am going

n imaginary properties, each of which, besides being a complete illusion, is an absurd, irrational, and self-contradictory notion, that we arrive at even the simplest object of experience. and this object must, of course, be constantly multiplied. otherwise our experience would be confined to a single object incapable of description. 14. we have also got to attribute to ourselves a sort of divine power over our nightmare creation, so that we can compare the different objects of our experience in all sorts of different manners. incidentally, this last operation of multiplying the objects stands evidently invalid, because (after all) what we began with was absolutely nothingness. out of this we have somehow managed to obtain, not merely one, but many; but, for all that, our process has follo

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

s in genius. good--he can reconcile himself to the scorn of the world. but yet he feels with anguish his duty towards it. it is therefore essential to him to be human. now the divine consciousness is not full flowered in youth. the newness of the objective world preoccupies the soul for many years. it is only as each illusion vanishes before the magic of the master that he gains more and more the power to dwell in the world of reality. and with this comes the terrible temptation--the desire to enter and enjoy rather than remain among men and suffer their illusions. yet, since the sole purpose of the incarnation of such a master was to help humanity, they must make the supreme renunciation. it is the problem of the dreadful bridge of islam, al sirak--the razor-edge will cut the unwary foot

ALEISTER CROWLEY ACROSS THE GULF

and mighty one, and of bes-na-maut, priestess of the starry one, set myself to tell myself the strange things that befell me in that life. thus. at my birth aphruimis in the sign of the lion was ascending, and in it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was united with the planet of amoun, but in the abyss, as page 1 gulf.txt showing that my power and glory should be secret, and in aterechinis the second decanate of the house of mast, so that my passion and pleasure should likewise be unprofance. in the house of travel in the sign of the ram was the moon my sweet lady. and the wise men interpreted this as a token that i should travel afar; it might be to the great temple at the source of mother nile; it might be. foolishness! i have s

to the west; it is the cultus of the setting sun. through isis man obtains strength of nature; through osiris he obtains the strength of suffering and ordeal, and as the trained athlete is superior to the savage, so is the magic of osiris stronger than the magic of isis. so by my secret practices at night, while my guardians strove to smooth my spirit to page 19 gulf.txt a girl s, had i found the power to bring about that tremendous event, an equinox of the gods. just as thousands of years later was my secret revolt against osiris- for the world had suffered long enough- destined to bring about another equinox in which horus was to replace the slain one with his youth and vigour and victory. i passed therefore into these glowing abodes of amennti, clad in thick darkness, while my body lay

h; another, a black ape with a blue muzzle and crimson buttocks, all his skin hairless and scabby, with his mass of mane oiled and trimmed like page 22 gulf.txt a beautiful courtesans. this fellow mocked me with the alluring gestures of such an one, and anon voided his excrement upon me. moreover there were others, menacing and terrible, vast cloudy demon-shapes. i could not think of the words of power that control them. now the sun that warmed my chill bones yet scorched me further. my tongue so swelled that i could hardly breathe; my face blackened; my eyes bulged out. the fiends came closer; drew strength from my weakness, made themselves material bodies, twitched me and spiked me and bit me. i turned on them and struck feebly again and again; but they evaded me easily and their yelling

d the god be sacrificed unto himself. myself i made the god thereof; i powdered my hair with gold, and inwound it with flowers. i gilded my eyelids, and i stained my lips with vermilion. i gilded my breasts and my nails, and as god and victim in one was i daily sacrificed unto that strange thing that was none other than myself. i made my giant nubian high priest; and i endowed his wand with magic power, so that he might properly perform my rites. this he did to such purpose that many men from memphis and even from more distant towns, leaving their gods, came thither, and did sacrifice. then i appointed also the pale boy warder of the sanctuary: and he swore unto me to be faithful unto death. now there arose a great strife in memphis, and many foolish and lewd women cried out against us. so

is not fitting for other than a king. and at the door of the temple i placed his sarcophagus beneath a hedge of knives and spears, so that there was no other access to my glory. like honour hath no slave had ever. thus then i abode three cycles of the season; and at the end of that time the high priest died. for mine was a strange and dreadful rite to do; none other, and none unfortified by magic power, could have done this thing. yet i too sickened of that everlasting sacrifice. i was become worn and wan; there was no blood but ice in my veins. i had indeed become all but a god. therefore i took the body of my nubian, and slew four young girls, and filled all the hollow spaces of his body with their blood. then too i sealed up his body with eight seals; and the ninth seal was mine own, th

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

killing spree of the calibre killer, known to the press as the son of sam, who was motivated- according to recent reports- by membership in a satanic cult in yonkers. several months after the capture of david berkowitz in 1978, nearly one thousand people killed themselves in guyana at the orders of a crazed religious leader. several months after that, the leader of a mystical islamic sect seized power in iran and- at the time of writing- is calling for a holy war against the infidel. there is evidence that every new age witnesses a baptism by fire. christians and muslims are turning on each other and themselves; israel is once again in serious jeopardy; buddhism is being eradicated in southeast asia as it was in tibet. the ancient ones, lords of a time before memory, are being drawn by th

magus of elizabethan fame, was supposed to have possessed a copy and translated it. this book, according to the mythos, contains the formulae for evoking incredible things into visible appearance, beings and monsters which dwell in the abyss, and outer space, of the human psyche. such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book of power by the arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscr

man a descendent of the blood of the enemy, as well as the "breath" of the elder gods; a close parallel to the "sons of god and daughters of men" reference in the old testament. yet, though the identity of the victor is clear, there were- and are- certain persons and organisations that dared side with the vanquished, believing the ancient ones to be a source of tremendous, and most unbelievable, power. worship of the ancient ones in history "let them curse it that curse the day, who are skilful to rouse leviathan- job 3:8 s.h. hooke, in his excellent middle eastern mythology, tells us that the leviathan mentioned in job, and elsewhere in the old testament, is the hebrew name given to the serpent tiamat, and reveals that there was in existence either a cult, or scattered individuals, who w

beneath the earth, these same telluric energies that are distilled in such places as chartres cathedral in france, glastonbury tor in england, and the ziggurats of mesopotamia. in both the european and chinese cultures, the dragon or serpent is said to reside somewhere "below the earth; it is a powerful force, a magickal force, which is identified with mastery over the created world; it is also a power that can be summoned by the few and not the many. however, in china, there did not seem to be a backlash of fear or resentment against this force as was known in europe and palestine, and the symbol of might and kingship in china is still the dragon. in the west, the conjuration, cultivation, or worship of this power was strenuously opposes with the advent of the solar, monotheistic religion

eistic religions and those who clung to the old ways were effectively extinguished. the wholesale slaughter of those called "witches" during the inquisition is an example of this, as well as the solemn and twisted- that is to say, purposeless and unenlightened- celibacy that the church espoused. for the orgone of wilhelm reich is just as much leviathan as the kundalini of tantrick adepts, and the power raised by the witches. it has always, at least in the past two thousand years, been associated with occultism and essentially with rites of evil magick, or the forbidden magick, of the enemy, and of satan. and the twisting, sacred spiral formed by the serpent of the caduceus, and by the spinning of the galaxies, is also the same leviathan as the spiral of the biologists' code of life: dna th

ALEISTER CROWLEY BOOK OF LIES

work. the last two paragraphs may have some reference to the 13th aethyr (see the vision and the voice. book of lies get any book for free on: www.abika.com 18 [19] 5 kappa-epsilon-phi-alpha-lambda-eta epsilon the battle of the ants that is not which is. the only word is silence. the only meaning of that word is not. thoughts are false. fatherhood is unity disguised as duality. peace implies war. power implies war. harmony implies war. victory implies war. glory implies war. foundation implies war. alas! for the kingdom wherein all these are at war. book of lies get any book for free on: www.abika.com 19 [20] commentary( epsilon) he is the letter of aries, a martial sign; while the title suggests war. the ants are chosen as small busy objects. yet he, being a holy letter, raises the beginn

undeth thee; yet be thyself -and take thy pleasure among the living. this is that which is written-lurk!-in the book of the law. book of lies get any book for free on: www.abika.com 46 [48] commentary( iota-theta) 19 is the last trump "the sun, which is the representative of god in the macrocosm, as the phallus is in the microcosm. there is a certain universality and adaptability among its secret power. the chapter is taken from rudyard kiplin's "just so stories. the master urges his disciples to a certain holy stealth, a concealment of the real purpose of their lives; in this way making the best of both worlds. this counsels a course of action hardly distinguishable from hypocrisy; but the distinction is obvious to any clear thinker, though not altogether so the frater p. book of lies get

ld of truth! book of lies get any book for free on: www.abika.com 48 [50] commentary( kappa) samson, the hebrew hercules, is said in the legend to have pulled down the walls of a music-hall where he was engaged "to make sport for the philistines, destroying them and himself. milton founds a poem on this fable. the first paragraph is a corollary of newton's first law of motion. the key to infinite power is to reach the bornless beyond. book of lies get any book for free on: www.abika.com 49 [51] 21 kappa-epsilon-phi-alpha-lambda-eta kappa-alpha the blind webster it is not necessary to understand; it is enough to adore. the god may be of clay: adore him; he becomes god. we ignore what created us; we adore what we create. let us create nothing but god! that which causes us to create is our tr

y mar the supreme simplicity of this chapter. book of lies get any book for free on: www.abika.com 53 [55] 23 kappa-epsilon-phi-alpha-lambda-eta kappa-gamma skidoo what man is at ease in his inn? get out. wide is the world and cold. get out. thou hast become an in-itiate. get out. but thou canst not get out by the way thou camest in. the way out is the way. get out. for out is love and wisdom and power.(12) get out. if thou hast t already, first get ut.(13) then get o. and so at last get out. book of lies get any book for free on: www.abika.com 54 [56] commentary( kappa-gamma) both "23" and "skidoo" are american words meaning "get out. this chapter describes the great work under the figure of a man ridding himself of all his accidents. he first leaves the life of comfort; then the world at

ides the exclamation given in the text. the last paragraph curses the universe thus unredeemed. the eleven initial a's in the last sentence are magick pentagrams, emphasising this curse. note (15) in nature the tortoise has 6 members at angels of 60 degrees. book of lies get any book for free on: www.abika.com 61 [63] 27 kappa-epsilon-phi-alpha-lambda-eta kappa-zeta the sorcerer a sorcerer by the power of his magick had subdued all things to himself. would he travel? he could fly through space more swiftly than the stars. would he eat, drink, and take his pleasure? there was none that did not instantly obey his bidding. in the whole system of ten million times ten million spheres upon the two and twenty million planes he had his desire. and with all this he was but himself. alas! book of l

ALEISTER CROWLEY BOOK OF THE LAW

in you. my ecstasy is in yours. my joy is to see your joy. i,14: above, the gemm d azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe,the starry blue, are mine, o ankh-af-na-khonsu! i,15: now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. i,16: for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight. i,17: but ye are not so chosen. i,18: burn upon their brows, o splendrous serpent! i,19: o azure-lidded woman, bend upon them! i,20: the key of the rituals is

the earth are one. ii,27: there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason. ii,28: now a curse upon because and his kin! ii,29: may because be accursed for ever! ii,30: if will stops and cries why, invoking because, then will stops& does nought. ii,31: if power asks why, then is power weakness. ii,32: also reason is a lie; for there is a factor infinite& unknown& all their words are skew-wise. ii,33: enough of because! be he damned for a dog! ii,34: but ye, o my people, rise up& awake! ii,35: let the rituals be rightly performed with joy& beauty! ii,36: there are rituals of the elements and feasts of the times. ii,37: a feast for the first night of

not now. iii,14: ye shall see that hour, o blessed beast, and thou the scarlet concubine of his desire! iii,15: ye shall be sad thereof. iii,16: deem not too eagerly to catch the promises; fear not to undergo the curses. ye, even ye, know not this meaning all. iii,17: fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms. iii,18: mercy let be off: damn them who pity! kill and torture; spare not; be upon them! iii,19: that stele they shall call the abomination of desolation; count well its name& it shall be to you as 718. iii,20: why? because of the fall of because, that he

iest or of the worshippers: last of some beast, no matter what. iii,25: this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me. iii,26: these slay, naming your enemies& they shall fall before you. iii,27: also these shall breed lust& power of lust in you at the eating thereof. iii,28: also ye shall be strong in war. iii,29: moreover, be they long kept, it is better; for they swell with my force. all before me. iii,30: my altar is of open brass work: burn thereon in silver or gold! iii,31: there cometh a rich man from the west who shall pour his gold upon thee. iii,32: from gold forge steel! iii,33: be ready to fly or to smite!

king and despised harlot shall she crawl through dusk wet streets, and die cold and an-hungered. iii,44: but let her raise herself in pride! let her follow me in my way! let her work the work of wickedness! let her kill her heart! let her be loud and adulterous; let her be covered with jewels, and rich garments, and let her be shameless before all men! iii,45: then will i lift her to pinnacles of power: then will i breed from her a child mightier than all the kings of the earth. i will fill her with joy: with my force shall she see& strike at the worship of nu: she shall achieve hadit. iii,46: i am the warrior lord of the forties: the eighties cower before me& are abased. i will bring you to victory& joy: i will be at your arms in battle& ye shall delight to slay. success is your proof; co

ALEISTER CROWLEY CONCERNING DEATH

ise. is not the ecstacy of nuit the consiousness of of the continuity of existence, the omnipresence of her body? all that hath hurt thee was that thou knewest it not, as that fadeth from thee thou shalt know as never yet how all is one. again she saith: i give unimaginable joys on earth, certainty, not faith, while in life, upon death. this thou hast known. time that eateth his children hath not power on them that would not be children of time. to them that know themselves immortal, that dwell always in eternity, conscious of nuit, throned upon the chariot of the sun, there is no death that men call death. in all the universe. darkness is only found in the shadow of a gross and opaque planet. as it were for a moment; the universe itself is a flood of light eternal. so also death is but th

ALEISTER CROWLEY LIBER 777

% l perfected success [satiety] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j material works [works] 4& g rest from strife [truce! j earthly power [power] 5$ k defeat# b material trouble [worry] 6# k earned success [science= b material success [success] 7= k unstable effort [futility' b success unfulfilled [failure] 8& c shortened force [interference! f prudence 9% c despair and cruelty [cruelty$ f material gain [gain] 10! c ruin# f wealth table v 26 cxxxvii. signs of the zodiac. cxxxviii* planets ruling col. cxxxvii. cxxxix. planets e

hiel 14 26 u 70 j lanh hanael 15 27 p[ 80 800% lamz zamael 16 28 x 90 900 k layrbmak cambriel 17 29 q 100 l layxynma amnitziel 18 30 r 200! lakim michael 19 31 c 300 b. 20 32 t 400' layck cassiel 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* 1

nt* 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 of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man

ose \ypa ]yra long of face. ymwy the ancient of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of the concealed acyr the head ymynp rwa the inner light wylu the most high awh he. ald acyr the head which is not. line 2. chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah has these additional titles: ama the dark sterile mother. amya the bright pregnant mother \yhla \yhla hwhy divine names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional title

c of 9 tzhui collected, docility. 46 0 3 9 of d shbng advance and ascent. 47 6 2 c of! khwbn straightened, distressed, x carcer, growth restricted. 48 2 3= of d tzing a well, self-cultivation. notes 48 figure. nature. name. divination and spiritual meaning. 49 6 5 c of! ko change 50 5 3! of d ting a caldron, a concubine, flexibility, quick ear and eye. 51 4 4 b of b kbn ease, development, moving power, thunder. 52 1 1 e of e kan peace, a mountain. 53 3 1 d of e kien fortunate marriage, gradual advance, goose. 54 4 6 b of c kwei mei unfortunate marriage (of a younger sister before the elder. 55 4 5 b of! fbng large, abundant, progress. 56 5 1! of e l strangers. table of correspondences 49 figure. nature. name. divination and spiritual meaning. 57 3 3 d of d sun flexibility, penetration, va

ALEISTER CROWLEY LIBER CHANOKH

agi cab: erem iadanahe. pilahe farezodem zodenurezoda adana gono iadpiel das home-tohe soba ipame lu ipamis: das sobolo5 vep zodomeda poamal, od bogipa aai ta piape piamoel od vaoan! 6 zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe i a i d a! 86 words in this enochian call [invokes the whole tablet of spirit] i reign over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod

in the depths of my jaws! whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in the mind of the all-powerful. arise, saith the first: move thereofre unto his servants! shew yourselves in power, and make me a strong seer-of-things:7 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e the root of the powers of air. h the root of the powers of water. n the root of the powers of earth. b the root of the powers of fire. the four aces] the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of a

s in this enochian call. behold! saith your god! i am a circle on whose hands stand twelve kingdoms. six are the seats of living breath, the rest are as sharp sickles or the horns of death. wherein the creatures of earth are and are not, except (in) mine own hands; which sleep and shall rise. in the first i made ye stewards and placed ye in twelve seats of government: giving unto every one of you power successively over the 456 true ages of time: to the intent that from the highest vessels and the corners of your governments you might work my power, pouring down the fires of life and increase continually on the earth. thus you are become the skirts of justice and truth. in the name of the same your god, lift up, i say, yourselves! behold! his mercies florish and (his) name is become mighty

rth angle are nine, mighty in the firmament of waters: whom the first hath planted, a torment to the wicked and a garland to the righteous: giving unto them fiery darts to vanne the earth, and 7699 continual workmen, whose courses visit with comfort the earth; and are in government and continuance as the second and the third therefore hearken unto my voice! i have talked of you, and i move you in power and in presence, and the praise of your god in your creation [invokes: bitom; the whole tablet of fire. the angle of b of b. the lord of the flame and the lightning, the king of the spirits of fire] the seventh key ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe qui-inu. enai butamonu od inoasa ni pa-ra-diala. casa-remeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vava

ings in whom the strength of man rejoiceth; and they are apparelled with ornaments of brightness, such as work wonders on all creatures. whose kingdoms and continuance are as the third and fourth strong towers and places of comfort, the seats of mercy and continuance. o ye servants of mercy, move! appear! sing praises unto the creator; and be mighty among us. for that to this remembrance is given power, and our strength waxeth strong in our comforter! the angle of c of d in the tablet of d the queen of the thrones of air. the eighth key bazodemelo i ta pi-ripesonu olanu na-zodavabebe ox. casaremeji varanu cahisa vaugeji asa berameji balatoha: goho iad. soba miame tarianu ta lolacis abaivoninu od azodiajiere riore. irejila cahisa da das pa-aox busada caosago, das cahisa od ipuranu telocahe

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e order and uniformity of nature. the magician does not doubt that the same causes will always produce the same effects, that the performance of the proper ceremony accompanied by the appropriate spell, will inevitably be attended by the desired results, unless, indeed, his incantations should chance to be thwarted and foiled by the more potent charms of another sorcerer. he supplicates no higher power: he sues the favour of no fickle and wayward being: he abases himself before no awful deity. yet his power, great as he believes it to be, is by no means arbitrary and unlimited. he can wield it only so long as he strictly conforms to the rules of his art, or to what may be called the laws of nature as conceived by ix him. to neglect these rules, to break these laws in the smallest particula

e: they take him up to he top of an exceeding high mountain and shew him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams" dr. j. g. frazer "the golden bough "so far, therefore, as the public profession of magic has been one of the roads by which men have passed to supreme power, it has contributed to emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader outlook on the world. this is no small service rendered to humanity. and when we remember further that in another direction magic has paved the way for science, we are forced to admit that if the black art has done much evil, it has also been the source of mu

ounce of chloride of gold. i must take the right kind of acid, nitro-hydrochloric and no other, in sufficient quantity and of adequate strength, and place it, in a vessel which will not break, leak, or corrode, in such a manner as will not produce undesirable results, with the necessary quantity of gold: and so forth. every change has its own conditions. in the present state of our knowledge and power some changes are not possible in practice; we cannot cause eclipses, for instance, or transform lead into tin, or create men from mushrooms. but it is theoretically possible to cause in any object any change of which that object is capable by nature; and the conditions are covered by the above postulate) iii "theorems (1) every intentional act is a magical act<magick may be def

, we use magnetic force to move iron, and solar radiation to reproduce images (14) man is capable of being, and using, anything which he perceives, for everything that he perceives is in a certain sense a part of his being. he may thus subjugate the whole universe of which he is conscious to his individual will (illustration: man has used the idea of god to dictate his personal conduct, to obtain power over his fellow, to excuse his crimes, and for innumerable other purposes, including that of realizing himself as god. he has used the irrational and unreal conceptions of mathematics to help him in the construction of mechanical devices. he has used his moral force to influence the actions even of wild animals. he has employed poetic genius for political purposes (15) every force in the uni

al devices. he has used his moral force to influence the actions even of wild animals. he has employed poetic genius for political purposes (15) every force in the universe is capable of being transformed into any other kind of force by using suitable means. there is thus an inexhaustible supply of any particular kind of force that we may need (illustration: heat may be transformed into light and power by using it to drive dynamos. the vibrations of the air may be used to kill men by so ordering them in speech as to inflame war-like passions. the hallucinations connected with the mysterious energies of sex result in the perpetuation of the species (16) the application of any given force affects all the orders of being which exist in the object to which it is applied, whichever of those ord

ALEISTER CROWLEY MAGICK WITHOUT TEARS

the rule was that it was thought better magic without tears get any book for free on: www.abika.com 10 to help people along in the early stages of the work, even if there was no hope of their turning out first-class. but i should like you to realize that sooner or later, whether in this incarnation or another, it is put up to you to show perfect courage in face of the completely unknown, and the power of rapid and irrevocable decision without without counting the cost. i think that it is altogether wrong to allow yourself to be worried by "psychological, moral, and artistic problems" it is no good your starting anything of any kind unless you can see clearly into the simplicity of truth. all this humming and hawing about things is moral poison. what is the use of being a woman if you have

first it appears a paradox. you must have an aim, and one aim only: yet on no account must you want to achieve it! those chapters of the book of lies quoted in my last letter6 do throw some light onto this abyss of self-contradiction; and there is meaning much deeper than the contrast between the will with a capital w, and desire, want, or velleity. the main point seems to be that in aspiring to power one is limited by the true will. if you use force, violating your own nature either from lack of understanding or from petulant whim, one is merely wasting energy; things go back to normal as soon as the stress is removed. this is one small case of the big equation "free will= necessity (fate, destiny, or karma: it's all much the same idea. one is most rigidly bound by the causal chain that

then, much sooner than you think "afloat in the aethyr, o my god! my god "white swan, bear thou ever me up between thy wings" 3. now then to your old pons asinorum about the names of the gods! stand in the corner for half an hour with your face to the wall! stay in after school and write malka be-tharshishim v-ruachoth b- schebralim 999 times! 19 my dear, dear, dear sister, a name is a formula of power. how can you talk of "anachronism" when the being is eternal? for the type of energy is eternal. every name is a number: and "every number is infinite; there is no difference (al i, 4. but one name, or system of names, may be more convenient either (a) to you personally or (b) to the work you are at. e.g. i have magic without tears get any book for free on: www.abika.com 32 very little sympa

the history of the word with the help of skeat's etymological dictionary. e.g "pretty" means tricky, deceitful; on the other hand "hussy" is only "housewife. it's amusing, too, this "tabby" magic without tears get any book for free on: www.abika.com 36 refers to prince attab, the grandson of ommeya- the silk quarter of baghdad where utabi, a rich watered silk was sold. this will soon give you the power of discerning instantly when words are being used to hide meaning or lack of it. about a'.a, etc: your resolution is noble, but there is a letter ready for you which deals with what is really a legitimate enquiry; necessary, too, with so many hordes of "hidden masters" and "mahatmas" and so on scurrying all over the floor in the hope of distracting attention from the inanities of their trust

what is magick? cara soror, do what thou wilt shall be the whole of the law. what is magick? why should anyone study and practice it? very natural; the obvious preliminary questions of any subject soever. we must certainly get all this crystal clear; fear not that i shall fail to set forth the whole business as concisely as possible yet as fully, as cogently yet as lucidly, as may prove within my power to do. at least i need not waste any time on telling you what magick is not; or to go into the story of how the word came to be misapplied to conjuring tricks, and to sham miracles such as are to this day foisted by charlatan swindlers, either within or without the roman communion, upon a gaping crew of pious magic without tears get any book for free on: www.abika.com 37 imbeciles. 22 first

ALEISTER CROWLEY MEDITATION

to be explained in any of the ordinary ways. there is not the smallest ground for the contention that these were from the start exceptional men. mohammed would hardly have driven a camel until he was thirty-five years old if he had possessed any talent or ambition. st. paul had much original talent; but he is the least of the five. nor do they seem to have possessed any of the usual materials of power, such as rank, fortune, or influence. moses was rather a big man in egypt when he left; he came back as a mere stranger. 8 christ had not been to china and married the emperor's daughter. mohammed had not been acquiring wealth and drilling soldiers. buddha had not been consolidating any religious organizations. st. paul had not been intriguing with an ambitious general. each came back poor;

as rather a big man in egypt when he left; he came back as a mere stranger. 8 christ had not been to china and married the emperor's daughter. mohammed had not been acquiring wealth and drilling soldiers. buddha had not been consolidating any religious organizations. st. paul had not been intriguing with an ambitious general. each came back poor; each came back alone. what was the nature of their power? what happened to them in their absence? history will not help us to solve the problem, for history is silent. we have only the accounts given by the men themselves. it would be very remarkable should we find that these accounts agree. of the great teachers we have mentioned christ is silent; the other four tell us something; some more, some less. buddha goes into details too elaborate to en

sy. of course great men will never conform with the standards of little men, and he whose mission it is to overturn the world can hardly escape the title of revolutionary. the fads of a period always furnish terms of abuse. the fad of caiaphas was judaism, and the pharisees told him that christ "blasphemed" pilate was a loyal roman; to him 9 they accused christ of "sedition" when the pope had all power it was necessary to prove an enemy a "heretic" advancing to-day towards a medical oligarchy, we try to prove that our opponents are "insane" and (in a puritan country) to attack their "morals" we should then avoid all rhetoric, and try to investigate with perfect freedom from bias the phenomena which occurred to these great leaders of mankind. there is no difficulty in our assuming that thes

animal communities which are organized, such as bees, the greatest intelligence is shown by those of solitary habits. this is so true of man that psychologists have been obliged to treat of the mental state of crowds as if it were totally different in quality from any state possible to an individual. it is by freeing the mind from external influences, whether casual or emotional, that it obtains power to see somewhat of the truth of things. let us, however, continue our practice. let us determine to be masters of our minds. we shall then soon find what conditions are favourable. there will be no need to persuade ourselves at great length that all external influences are likely to be unfavourable. new faces, new scenes will disturb us; even the new habits of life which we undertake for thi

stianity. we are now in a position to say what happened to mohammed. somehow or another his phenomenon happened in his mind. more ignorant than anna kingsford, though, fortunately, more moral, he connected it with the story of the "annunciation" which he had undoubtedly heard in his boyhood, and said "gabriel appeared to me" but in spite of his ignorance, his total misconception of the truth, the power of the vision was such that he was enabled to persist through the usual persecution, and founded a religion to which even to-day one man in every eight belongs. the history of christianity shows precisely the same remarkable fact. jesus christ was brought up on the fables of the "old testament" and so was compelled to ascribe his experiences to "jehovah" although his gentle spirit could have

ALEISTER CROWLEY SEPHER SEPHIROTH

e paths vau and kaph (cf. 48& 463) k w seeing, looking at hzwx sight, vision hwzx tetragrammaton: gyehovah h: the unutterable name: the lost word. hwhy kebad, husband of the impure lilith; to honour; heavy; liver dbk 27 wept, mourned hkb pure, clear, transparent, innocent kz a parable, enigma, riddle hdyx 28 the mystic number of netzach the god hadit (cf. 419 +ydh mire, clay +y+ union, unity dwxy power, strength xk palate kx one beloved dydy 29 is broken, crushed; he croucheth (ps. 10:10) hkd to break down, overturn kdh 30 a party to an action at law; defendant, plaintiff (note lamed= 30= libra= viii, gjustice h) byyx it will be hyhy 31 how? ky) to; divine name of chesed l) to go kwh a beating, striking, collision h)kh and there was (gn 1:3; see s.d. 1:31) yhyw not, no )l 32 (coalescence o

he suffered hn) day mwy beautiful h)n food hlk) the goddess nu wn 57 pisces: fishes mygd rim ndb) consuming lkw) formidable, terrible mwy) we wn) a breaking down, subversion, destruction lw+yb to build; built hnb altar xbzm laying-by, making secret )wbxm strength; wealth; trouble, sorrow; heliopolis (cf. 51) nw) better b+wm species, kind nz 58 loves, amours (see 499) mybh) an ear nz) my strength, power, might ylyx grace, love, kindness, charm (notariqon of chokmah nesethrah: the secret wisdom, 788) nx resting, at rest (grammatical: silent, mute) xn battering ram yxm 59 brethren (referred to lilith& samael) myx) a wall hmwx menstruation (lit. gimpurity h) hdn 60 tried by fire; a watch-tower nxb excellence, sublimity, glory, pride nw)g constitution, tradition; practice hklh behold; they (fem

arcanum is therefore that of the great work. 2nd method. 5a a a a a b r h d i b r here bhr= 207= rw) pws ny, etc, and rbd= voice( gthe vision and the voice h; thus showing, by yetziratic attribution, the three wands: caduceus: phoenix: lotus. note always rb) are the three supernals. 3rd method. 5a a a d i r b r b a a h give 205+ 213; both mean gmighty h, whence abrahadabra is gthe word of double power h. b) show nb )my) b, viz, amoun: thoth: mout. by yetziratic method, h d r are isis: horus: osiris (also, for h d r, vide i.r.q. 992) dividing as 3 and 8, we get 7 of horus dominating the stooping dragon, w)y rr; also: a r b d a b a r a h a 8= dd, love; and 207= rw, light; 8 207= 18, which is equivalent to yx, living; further, 297= 23 9= hyx, life: hence, licht: liebe: leben. again, 418= t+

netzach and hod receiving influence from geburah (ex. 28:11, gouches of gold h, for the two gems on the ephod) bhz twcb#m 853 an orchard myxwpt hd# plague *pgn 854 the angel of destruction tyx#mh k)lm 856 the central leaf of the palm branch (lulav; twin sister tmwyt 857 my twin-sister( gis h read. see i.z.q. 713& no. 850) ytmw)t almighty god: the divine name of geburah *rwbg myhl) 858 to thee be power unto the ages, my lord (see )lg, 35) ynd) mlw(l rwbg ht) in the image of the myhl) created they them (gn. 1:27) wt )rb myhl) mlcb to pollute *pnx pathetic appeals; commiserations; compassion: a title of tiphareth *mymxr 859 a binding or amulet or ornament on the arm (as 515) dy l# hlpt 860 threshold, entrance *ps profundities *myqm(m the spirit of god (gn. l:2 *myhl) xwr 861 gathered, collec

ALEISTER CROWLEY TAO TEH KING

ce of things may be in part apprehended as being that necessary relation between the elements of thought which determines the laws of reason. in other words, the only reality is that which compels us to connect the various forms of illusion as we do. it is thus evidently unknowable, and expressible neither by speech nor by silence. all that we can know about it is that there is inherent in it a 5 power (which, however, is not itself) by virtue whereof all beings appear in forms congruous with the nature of necessity. the tao is also the way- in the following sense. nothing exists except as a relation with other similarly postulated ideas. nothing can be known in itself, but only as one of the participants in a series of events. reality is therefore in the motion, not in the things moved. w

vent. in this sense the tao may be translated as the way. it is not a thing in itself in the sense of being an object susceptible of apprehension by sense or mind. it is not the cause of any thing, but the category underlying all existence or event, and therefore true and real as they are illusory, being merely landmarks invented for convenience in describing our experiences. the tao possesses no power to cause anything to exist or to take place. yet our experience when analyzed tells 6 us that the only reality of which we may be sure is this path or way which resumes the whole of our knowledge. as for to on, which superficially might seem the best translation of tao as described in the text, it is the most misleading of the three. for to on possesses an extensive connotation implying a wh

apter xxix refraining from action. 1. he that, desiring a kingdom, exerteth himself to obtain it, will fail. a kingdom is of the nature of spirit, and yieldeth not to activity. he who graspeth it, destroyeth it; he who gaineth it, loseth it((the usurper merely seizes the throne; the people are not with him, as with one who becomes king by virtue of natural fitness. the usurper has but the mask of power) 2. the wheel of nature revolveth constantly; the last becometh first, and the first last; hot things grow cold, and cold things hot; weakness overcometh strength; things gained are lost anon. hence the wise man avoideth effort, desire and sloth((effort is the rajo-guna, and makes one go faster than is natural. sloth is the tamo-guna, and makes one go slower than is natural. desire is the di

h, steady and easy; spirits, mighty in magick; vehicles('spirits' and 'vehicles' refer to the lance and cup, correlatives of heaven and earth) overflowing with joy; all that hath life; and the rulers of men. all these derive their essence from the tao. 2. without the tao, heaven would dissolve earth disrupt, spirits become impotent; vehicles empty; living things would perish and rulers lose their power. 3. the root of grandeur is humility, and the strength of exaltation in its base. thus rulers speak of themselves as 'fatherless 'virtueless 'unworthy' proclaiming by this that their glory is in their shame((it is the invisible that is all-important: see cap. ii) so also the virtue of a chariot is not any of the parts of a chariot, if they be numbered((cf 'the questions of king milinda' wher

e thus gather, it will never be lost. his sons and his son's sons, one following another, shall honour the shrine of their ancestor. 2. the tao, applied to oneself, strengtheneth the body((teh) to the family, bringeth wealth((teh) to the district, prosperity((teh) to the state, great fortune((teh) let it be the law of the kingdom, and all men will increase in virtue( teh. teh is always the magick power; it need not be explained diversely as in the text) 3. thus we observe its effect in every case, as to the person, the family, the district, the state, and the kingdom. 4. how do i know that this is thus universal under heaven? by experience. 60 chapter lv the spell of the mystery. 1. he that hath the magick powers((teh) of the tao is like a young child. insects will not sting him or beasts

ALEISTER CROWLEY THE BANNED LECTURE

fying to our baser natures to consider what we do know in a reasonable sense of the word. it is not disputable that the battle of waterloo was fought and won. it is not disputable that it was the climax, or rather the denoucement, of campaigns lasting over a number of years. and there is no reason for doubting that napoleon was born in corsica, that he entered the french army, and rose rapidly to power by a combination of military genius and political intrigue. there is a vast body of indirect evidence which confirms these statements at every point. taken as a whole, they would be totally inexplicable on any other hypothesis. but when we consider the character of napoleon, we are at once involved in a mass of contradictions. probably no one in history has been more discussed, and every wri

gious feeling. it is only the bloodthirsty and futile jehovah who has achieved such monstrous births. such upas-trees can only grow in the poisonous mire of fear and shame where thought has putrefied to christianity. there is thus no antecedent improbability that gilles de rais (or any other person of that place and period) was addicted to black magical practices, for they were all catholics. the power of the church was, at that time, absolute, and even research was limited by the arbitrary theology imposed upon the mind of everyone. the abomination was at its height. but its decline has been rapid. true, one hundred years later it was still possible for queens to be bulldozed by presbyterian pulpiteers, but the time was already predictable when their best was for undergraduates to be bluf

d thoughts were producing a hypochondriac obnubilation of my mental faculties, it suddently occured to me that after all, i had heard this story before. and i saw the connection. in the pitch-dark ages, when christianity held unchallenged sway over those portions of this globe which it had sufficiently corrupted, the pursuit of knowledge knowledge of any kind was justly estimated by the people in power as the one and only dangerous pursuit. even so, as late as 300 years ago, it was not considered very gentlemanly to be able to read and write. i am not sure that it is. in any case, it is a great error in education to teach these things. grammar, we must never forget, appears in the word "gramarye" beloved of sir walter scott, and "grimoire" a black magical ritual that is to say, any written

to make armour, or to build cathedrals, or to heal sickness would enable the christian to get ahead of his friends. therefore, although conscience evidently demanded the maximum amount of persecution compatible with the existence of villains, the jews and the arabs were at least allowed to live. besides, the arabs saw to the themselves. but no one was better aware than the pope that knowledge was power. for all he know, and he probably knew that he did no know much, the jews and the arabs might get together and overturn the whole construction of society. had he not in his own records the very best example of such a catastro he? there is a large number of excellent people, possessed of even less that the minimum amount of brains required to grease a gimlet, who are always boring us with the

ALEISTER CROWLEY THE HEART OF THE MASTER

l; and the voice comes twittering: 7. the sensibility of the universe is the triumph of thine imagination. quick thrills inform the air, the perpetual quire of myriads of young boys and girls: 8. the mutability of the universe is the splendour of thine ingenuity. and now again all sound is gathered into one, an endless the heart of the master get any book for free on: www.abika.com 10 monotone of power impregnable, like the trumpeting of an elephant in spring: 9. the stability of the universe is change, the assurance of thy truth. then, last of all, the soul of music takes the shape of a pure maiden's voice, and she sings: 10. the perfection of the universe is the realization of the ideal of thy passion. lo, in the silence following is my spirit so enlightened at its apprehension of these

r without these thou are not disciplined for any fight. vi. the oracle of the gods is the child-voice of love in thine own soul! hear thou it! heed not the siren-voice of sense, or the phantom-voice of reason: rest in simplicity, and listen to the silence! the heart of the master get any book for free on: www.abika.com 12 vii. the issue of the vulture, two-in-one, conveyed; this is the chariot of power. trinc: the last oracle! viii. balance against each thought its exact opposite! for the marriage of these is the annihilation of illusion. ix. wander alone; bearing the light and thy staff! and be the light so bright that no man seeth thee! be not moved by aught without or within: keep silence in all ways! x. follow thy fortune, careless where it lead thee! the axle moveth not: attain thou t

at space (with few names and those illegible) lao-tze, gautama, zerdusht, pythagoras, dionysus, osiris. these were sent forth at the same time- and dionysus under the heart of the master get any book for free on: www.abika.com 17 several diverse forms- to enlighten six great civilizations, about to be drawn together by the opening up of communications over the planet by the expansion of the roman power. after these there stood almost alone the name: apollon. but above that extract, the whole width of the chart, the word i a o. then came a blackness over the whole map, for at one time the brotherhood had been nigh utterly destroyed by a great sorcery of the black lodge, and the darkening of all counsel, and the confusion of all truth. i saw only one glimmer bare legible: plotinus. and at th

birth on earth of our brother the master whose word is thelema, whose name is yet hidden under the form of a lion. for it was most needful to prepare his way that he might proclaim his law in every land that is upon the surface of the earth "and this work has been done by the society founded to that end by our sister. yet even so, behold! full fifty years have passed, and only now is the hour of power come upon our brother the lion to utter his word with full efficacy to the whole earth" now was he silent and my spirit was sore troubled; my face darkened, for i approached the mystery of sin. but the countenance of my teacher was glad; and his years fell from him like a mask; and his voice thrilled with the rapture of release. the mystery of sin "the word of sin is restriction. do what tho

ALEISTER CROWLEY THE I CHING

ek and destroy bad faith and mutiny! but find good men for posts of dignity. 8 the pi hexagram moon of yoni- pi: union. first examine, art thou right? then the restless join thee; woe the laggard's plight. sincerity of union is the key; from inward mind comes forth true unity. unite not with unworth's iniquity! there's one beyond thyself that yearns for thee. base well thy tower upon the people's power. thy first step missed? disaster shalt thou see. 9 the hsiao chu hexagram air of lingam- hsiao chu: shows small restraint. hence quick success. but clouds indeed, we ask rain's happiness. strayed- come thou back and follow thy own plan! by true attraction mete thy starry span! anger in wedlock or a car en panne! bloodshed and woe sincerity bids go. sincerity: here's help from all the clan. w

tangled, the best chance is- to know thou art so! 35 the zin hexagram sun of yoni- zin: to advance- when thou hast won folk ease, thy lord shall give thee gifts and dignities. firm, patient and great hearted, wait thy day! move with regret- the royal mother's way! confidence thus begotten- why delay? advance by stealth; the marmot guide thee yet; woo not success; the games's the game to play. use power with caution or beware regret! 36 the ming hexagram yoni of sun- ming: intelligence sore hurt; reflect on the position rigidly correct. hurt? droop thy wings and fast, while critics leaguer. a horse may save one wounded in the thigh. thy great foe taken, be thou not over eager! escape from night by mind's propriety. think how the court of ki met destiny. at last earth swallows him that trod

ALEISTER CROWLEY THE LOST CONTINENT

ctive tended the amphibians, grew the corn, collected the shell-fish, gathered the "bread from heaven" for their elders, and were compelled to reproduce their kind. at twenty they were considered strong enough for the factory, where they worked in gangs on a machine combining the features of our pump and treadmill for sixteen hours of the twentyfour. this machine supplied atlas with its 'zro* or 'power, of which i shall speak presently. any worker showing even temporary weakness was transferred to the phosphorus works, where he was sure to die within a few months. phosphorus was a prime necessity of atlas; however, it was not used in its red or yellow forms, but in a third allotrope, a blue-black or rather violet-black substance, only known in powder finer than precipitated gold, harder th

d in a sort of trellis made of a certain greenish metal, its optical focus at a point midway between the two. the only sign of activity is that out of this focus a spark crackles unless the air be dry, a condition difficult to secure in this part of the world, although fans blow air, dried over chloride of calcium and sulphuric acid, over the globes and their focus. these fans are worked by tidal power, human labour being appropriated solely to the one use. in the temple of the 'house' are two globes similar to those upon the plains, and the mysterious force generated below is transferred to those above, collecting within them. now the name of this substance is always zro, but in its first state the gesture is a twiddling of the thumbs. in its second, it is a rapid twittering of the finger

t the same time work, exercise, sport, game, pleasure, and all else that may fulfill life. this work never ceases. it has these parts: 1. working at zro, i.e. bringing it from the first stage to the ninth. 2. working with zro, i.e. for one's own particular purpose. 3. working for zro. this is the common and most honourable task, the zro eaten and drunken being worked into a quintessence of higher power, though identical in property with the common zro. this new zro (atlas zro) goes through the same stages as the common zro of the serviles. but it is the result of free and joyful labour, and so serves the magicians in their experiments, and the governor of all for his sustenance. none by the way is ever wasted. for example, a tunnel was drilled completely through the earth and filled with z

aced air, and movements of the limbs would then permit flying. in this way the overseers visited the plains and returned. the other and earlier art of flying needed no apparatus, but i am forbidden to disclose the method, except to hint that it is connected closely with the art of 'dreaming true. these are but a few of the magic powers so-called of the compounds of zro; but they will indicate the power of atlas by shewing what it could afford to neglect. yet all these powers were implicit in the process of 'working. the art of prediction was in the same unsatisfactory state as it is in england today. nor was its practice encouraged. a magician makes the future, and does not seek to divine it. all true prediction was therefore necessarily catastrophe. the greatest good fortune seemed worthl

ch a state that a current of it could never be deflected or dissipated, and so, if it could be made in sufficient quantity, a bridge to venus might be built by which they might travel. they therefore tunneled through the planet, as previously explained, to have a sort of cannon for the zro. but as their supply was pitifully insufficient, they endeavoured also to prepare a zro which would have the power of multiplying itself. alchemical tradition has some record of this problem. yet another group of magicians argued that as nature had cast off the planets from the sun--a disputed point, some thinking this due to magic, which if so completely destroys the argument- it would be contrary to nature to cause the planets to fall back into it. they busied themselves with attempts to increase the e

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

one inch each way in a square measuring three inches each way. there is a sort of reciprocal correspondence between them in this respect. by adding one to eight, we obtain nine, so that we might define unity as that which has the property of transforming a three-dimensional expansion of two into a two-dimensional expansion of three. but if we add unity to nine, unity appears as that which has the power of transforming the two-dimensional expansion of three aforesaid into a mere oblong measuring 5 by 2. unity thus appears as in possession of two totally different properties. are we then to conclude that it is not the same unity? how are we to describe unity, how know it? only by experiment can we discover the nature of its action on any given number. in certain minor respects, this action e

hu in each of us includes the cosmos as he knows it. to me, even another khabs is only part of my khu. our own khabs is our one sole truth. al i,10 "let my servants be few& secret: they shall rule the many& the known" the old comment 10. this is the rule of thelema, that its adepts shall be invisible rulers. this, it may be remarked, has always been the case. the new comment the nature of magical power is quite incomprehensible to the vulgar. the prophet ezekiel besieging a tile in order to destroy jerusalem, and the adventure of hosea with gomer, seem as absurd to the 'practical' man as do the researches of any other scientific man until the sunday newspapers have furnished him with a plausible explanation which explains nothing("book 4, part iii, must be read in this connexion "my servan

, part iii, must be read in this connexion "my servants; not those of the lord of the aeon "the law is for all; there can be no secrecy about that. the verse refers to specially chosen 'servants; perhaps those who, worshipping the khabs, have beheld her light shed over them. such persons indeed consummate the marriage of nuit and hadit in themselves; in that case they are aware of certain ways to power. there is also a mystical sense in this verse. we are to organize our minds thoroughly, appointing few and secret chiefs, serving nuit, to discipline the varied departments of the conscious thought. al i,11 "these are fools that men adore; both their gods& their men are fools" the old comment 11 "the many and the known" both among gods and men, are revered; this is folly. the new comment it

in the consciousness of the adept, this is called samadhi. he has united himself with, and lost himself in, nuit. when the "child" appears as two, it is magick, as the other is mysticism. this is the essential difference between these arts. al i,15 "now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men" the old comment 15. the authority of the beast rests upon this verse; but it is to be taken in conjunction with certain later verses which i shall leave to the research of students to interpret. i am inclined, however, to believe that "the beast" and "the scarlet woman" do no

but let us suppose these five are all. call the man x; his formula is then t s b h h x. if he now eat he will cease to be extended in hunger; if he be cut off from time and gravitation as well, he will now be represented by the formula s b x. should he cease to occupy space and to exist, his formula would then be 0 x. this expansion is equal to 1; whatever x may represent, if it be raised to the power of 0 (this meaning mathematically "if it be extended in no dimension or category, the result is unity, and the unknown factor x is eliminated. now if there was in truth 0 "before the beginning of years, that 0 was extended in none of the categories, for there could have been no categories in which it could extend! if our 0 was the ordinary 0 of mathematics, there was not truly absolute 0, fo

ALEISTER CROWLEY THE OTO GNOSTIC MASS

aces the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the tomb in the west) she draws her sword and pulls down the veil therewith. the priestess: by the power of iron, i say unto thee, arise. in the name of our lord the sun, and of our lord. that thou mayst administer the virtues to the brethren. she sheathes the sword. the priest, issuing from the tomb, holding the lance erect with both hands, right over left, against his breast, takes the first three regular steps. he then gives the lance to the priestess, and gives the three penal signs. he the

its texture should be velvet) be the serpent thy crown, o thou priest of the lord! kneeling, she takes the lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the earth. he thrones the priestess upon the altar. the deacon and the children

ALEISTER CROWLEY THE QABALAH

their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwu, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwu, olahm morgash. the third represents power and stability, and is therefore called the material world, ubfwmh \lwu, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj u, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephirot

suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the barbarous names of evocation, of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has an ineffable power. but what kind of power? by the qabalah we can find out the force of the name iao. we can spell it in hebrew way or uay. the qabalah will even tell us which is the true way. let us however suppose that it is spelt way. this adds up to 17. but first of all it strikes us that i, a, and o are the three letters associated with the three letters h in the great name of six letters, hwhyha, which c

d o are the three letters associated with the three letters h in the great name of six letters, hwhyha, which combines hyha and hwhy, macroprosopus and microprosopus. now these feminine letters h conceal the three mothers of the alphabet a, m, and c. replace these, and we get awmyca, which adds up to 358, the number alike of cjn, the serpent of genesis, and the messiah. we thus look for redeeming power in iao, and for the masculine aspect of that power. now we will see how that power works. we have a curious dictionary, which was made by a very learned man, in which the numbers from 1 to 10,000 fill the left hand column, in order, and opposite them are written all the sacred or important words which add up to each number.30 we take this book, and look at 17. we find that 17 is the number o

ll 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 sepher sephiroth in equinox i (8. liber lviii 18 look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom of the great mother, death. before what is known as the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of n

e paths on the tree. hence suggests completion of imperfection, finality, and fatal finality. note 2 11= 22, the accursed dyad at play with the shells. 24. number of the elders;40 and= 72 3. 72 is the divided name. 26. hwhy. jehovah as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless. 28. mystic number of netzach, jk, power. 31. al, not; and la, god. in this part i( nature as it is) the number is rather forbidding. for al is the god-name of chesed, mercy; and so the number seems to deny that name. 40 in the apocalpyse of john t.s. liber lviii 28 32. number of sephiroth and paths, 10+ 22. hence is completion of perfection. finality; things as they are in their totality. hwhyha, the combined hyha and hwhy, macrop

ALEISTER CROWLEY THE SWORD OF SONG

take your christ, your god s creation, just at their own sweet valuation, for by this culminating scene, close of that wondrous life of woe 305 before and after death, we know how to esteme the nazarene. where s the wet towel? let us first destroy the argument of fools, 310 from paul right downward to the schools, that the ascension s self rehearsed christ s godhead by its miracle. grand! but the power is mine as well! in india levitation counts 315 no tithe of the immense amounts of powers demanded by the wise from chela ere the chela rise to knowledge. fairy-tales? well, first, sit down a week and hold your breath 320 as masters teach49 until you burst, or nearly in a week, one saith, a month, perchance a year for you, hard practice, and yourself may fly yes! i have done it! you may too!

saved? who pardons judas? god s foreknowledge of satan s fall and eternal misery makes him responsible for it. if he and judas are finally redeemed we might perhaps look over the matter this once. poet books his seat. creator in (granting him godhead) merciless 535 to all the anguish and distress about him save to him it clung and prayed. give me omnipotence? i am no fool that i should fence that power, demanding every tongue 540 to call me god i would exert that power to heal creation s hurt; not to divide my devotees from those who scorned me to the close: a worm, a fire, a thirst for these; 545 a harp-resounding heaven for those! and though you claim salvation sure for all the heathen68 there again new christians give the lie to plain scripture, those words which must endure! 550 (the v

soul of nature, whose name is fatalitiy. futility of all investigations of the mind into the first cause. faith our only alternative to despair? so says mansel. that masks the primal cause of being. with all respect to buddha, fleeing the dreadful problem with the word 310 who answers, as who asks, hath erred, i must decidedly insist on asking why these things exist. my mind refuses to admit all-power can be all-wickedness. 315 nay! but it may! what shadows flit across the awful veil of mist? what thoughts invade, insult, impress? there comes a lightning of my wit and sees nor good nor ill address 320 itself to task, creation s ill, but a mere law without a will,40 nothing resolved in something, fit phantom of dull stupidity, and evolution s endless stress 325 all the inanity to knit then

prove thinking less valuable than love? well, let them try their various plans! do they resolve that doubt of man s? how many are hegelians? 400 this, though i hold him mostly true. but, to teach others that same view? surely long years develop reason.45 after long years, too, in thy season bloom, concentration s midnight flower! 405 after much practice to this end i gain at last the long sought power (which you believe you have this hour, but certainly have not, my friend) of keeping close the mind to one 410 thing at a time suppose, the sun. i gain this (reverence to ganesh!)46 and at that instant comprehend (the past and future tenses vanish) what fichte comprehends. division, 415 thought, wisdom, drop away. i see the absolute identity of the beholder and the vision. there is a lake* a

some inner light, 615 what of the outer world you know! surely, your best work always finds itself sole object of the mind s. in vain you ply the brush, distracted by something you have heard or acted. 620 expect some tedious visitor your eye runs furtive to the door; your hand refuses to obey; you throw the useless brush away. i think i hear the word you say! 625 i practice then, with conscious power watching my mind, each thought controlling, hurling to nothingness, while rolling the thunders after lightning s flower* see his remarks upon the rational piano, the the conclusions to which the evidence of its senses would lead it. pentecost 41 objectivity of universe not discussed. preferability of concentrationstate to the normal. destroying passion, feeling, thought, 630 the very practic

ALEISTER CROWLEY EQ I 1

very man is honoured. love alone reigns. we must not, however, imagine that this society resembles any secret society, meeting at certain times, choosing leaders and members, united by special objects. all societies, be what they may, can but come after this interior illuminated circle. this society knows none of the formalities which belong to the outer rings, the work of man. in this kingdom of power all outward forms cease. l.v.x. is the power always present. the greatest man of his times, the chief himself, does not always know all the members, but the moment when it is necessary that he should accomplish any object he finds them in the world with certainty ready to his hand. this community has no outside barriers. he who may be chosen is as the first; he presents himself among the oth

? there is more hope of a fool, than of him. 6. be not hasty to condemn others; how knowest thou that in their place, thou couldest have resisted the temptation? and even were it so, why shouldst thou despise one who is weaker than thyself? 7. thou therefore who desirest magical gifts, be sure that thy soul is firm and steadfast; for it is by flattering thy weaknesses that the weak ones will gain power over thee. humble thyself before thy self, yet fear neither man not spirit. fear is failure, and the forerunner of failure: and courage is the beginning of virtue. 8. therefore fear not the spirits, but be firm and courteous with them; for thou hast no right to despise or revile them; and this too may lead thee astray. command and banish them, curse them by the great names if need be; but ne

uldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an atom, and one amongst many. 15. nevertheless have the greatest self-respect, and to that end sin not against thyself. the sin which is unpardonable is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore pay attention to the power of silent thought and meditation. 19 the material act is but the outward expression of thy thought, and therefore hath it been said that "the thought of foolish

y thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed 20 that thou blaspheme not the name by which another knoweth his god; for if thou do this thing in jupiter thou wilt blaspheme hb:heh hb:vau hb:heh hb:yod and in osiris hb:heh hb:vau hb:shin hb:heh hb:yod. ask and ye shall have! seek, and ye shall find! knock, and it shall be opened unto you! 21 liber e. vel exercitior

my dissatisfaction: but i don't think i have done it very convincingly; and yet, about this time, i had grown dissatisfied, ill at ease, restless. and once again my hear-emptiness drove me to work and think. the next step forward came inevitably from the last one i had taken "while studying the great painters, i had begun to notice that there was a certain quality common to all of them, a certain power they all possessed when working at highest pressure: the power of seeing things as they are- the vital and essential truth of things. i don't mean to say that all of them possessed this faculty to the same degree. far from it. the truth of things to titian is overlaid with romance: he is memorable mainly for his magic of colour and beauty; while holbein is just as memorable for his grasp of

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, imagine a divine light enlightening the eyes. 5. next, imagine the divine voice awakening the ears. 6. next, imagine a divine kiss imprinted on the lips. 7. next, imagine the divine energy informing the nerves 10 and muscles of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power, and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation th

be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at one time. and let this be continued until perfect success be attained therein. for this is a mighty meditation and holy, having power even upon death; yea, having power even upon death (note by fra. o.m. at any time during this meditation, the concentration may bring about samadhi. this is to be feared and shunned, more than any other breaking of control, for that it is the most tremendous of the forces which threaten to obsess. there is also some danger of acute delirious melancholia at point 1) 12 iii s s s "thou art a b

girl (curve, and coil, and close, and curl) slips the grip as the swallow avoids the leaps of the dog; or the moon, that sails abeam to god's invisible gales, the clumsy caress of the asteroids! love her in memory, love 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 w

for even by the falling of drops, the water-jar is filled. the wise man becomes full of good, even if he gather it little by little? he who does his best, he who strives, albeit failingly, to follow what is good, to eschew what is evil, that man will grow daily the more powerful for his striving; and every wrong desire overcome, each loving and good impulse acted up to, will mightily increase our power to resist evil, will ever magnify our power of living the life that is right. now, the whole of this practice of buddhism, the whole of the good law which we who call ourselves "buddhists" should strive to follow, has been summed up by the tathagata in one single stanza "avoiding the performance of evil actions, gaining merit by the performance of good acts: and he purification of all our th

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

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dust that ye call stars. hail unto thee who knowest not thy right eye from thy left; for in the aeon of my father there is but one light. hail unto thee who knowest not thy right nostril from thy left; for in the aeon of my father there is neither life nor death. hail unto thee who knowest not thy right ear from thy left; for in the aeon of my father there is neither sound nor silence. whoso hath power to break open this sapphire stone shall find therein four elephants having tusks of mother-of-pearl, and upon whose backs are castles, those castles which ye call the watch-towers of the universe. let me dwell in peace within the breast of the angel that is warden of the aethyr. let not the shame of my mother be 12 unveiled. let not her be put to shame that lieth among the lilies that are be

hall 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 warden of the 28th aethyr. now my name thou shalt obtain in this wise. of the three angels of the aethyr, thou shalt write the names from right to left and from left to right and from right to left, and these are the holy letters: the first 1, the fifth 2, the sixth 3, the eleventh 4, the seventh 5, the twelfth 6, the seventeenth 7. thus hast thou my name who am above these t

h, yet is my blood wine and my breath fire of madness. with these wings, though they be but little, i lift myself above the crown of the yod, and being without fins i yet swim in the inviolate fountain. i disport myself in the ruins of eden, even as leviathan in the false sea, being whole as the rose at the crown of the cross. come ye unto me, my children, and be glad. at the end of labour is the power of labour. and in my stability is concentrated eternal change. for the whirlings of the universe are but the course of the blood in my heart. and the unspeakable variety thereof is but my divers hairs, and plumes, and gems in my tall crown. the change which ye lament is the life of my rejoicing, and the sorrow that blackeneth your hearts is the myriad deaths by which i am renewed. and the in

n in the egg of blue (before me is the flaming rosy cross) i have opened mine eye, and the universe is dissolved before me, for force is mine upper eye-lid and matter is my lower eye-lid. i gaze into the seven spaces, and there is naught. the rest of it comes without words; and then again: i have gone forth to war, and i have slain him that sat upon the sea, crowned with the winds. i put forth my power and he was broken. i withdrew my power and he was ground into fine dust. rejoice with me, o ye sons of the morning; stand with me upon the throne of lotus; gather yourselves up unto me, and we shall play together in the fields of light. i have passed into the kingdom of the west after my father. behold! where are now the darkness and the terror and the lamentation? for ye are born into the n

see his eyes now. they are very 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

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d be perceived. all knowledge comes through the senses, on the one hand; on the other, it is only through the senses that knowledge comes. we then continue our conquest of matter; and we are getting pretty expert. it took much longer to perfect the telescope than the motor-car. and though, of course, there are limitations, we know enough to be able to predict them. we know in what progression the power to speed coefficient of a steamboat rises and so on. but in our conquest of nature, which we are making principally by the use of the rational intelligence of the mind, we have become aware of that world itself, so much so that educated men spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constitut

mperfections thick upon him trying blindly, yet with all his force, to control the thoughts of his mind, so that he shall be able to say "i will think this thought and not that thought" at any moment, as easily as (having conquered nature) we are all able to say "i will drink this wine, and not that wine. for, as we have now learnt, our happiness does not at all depend upon our possessions or our power. we would all rather be dead than be a millionaire who lives in daily dread of murder or blackmail. our happiness depends upon our state of mind. it is the mastery of these things that the magicians of to-day have set out to obtain for humanity; they will not turn back, or turn aside. 5 it is with the object of giving the reins into the hands of others that i have written this record, not wi

ry inch of me![a pratyeka-buddha attains the supreme reward for himself alone; a dhamma-buddha renounces it and returns to hell (earth) to teach others the way. ed. i now take a few minutes "off" to make "considerations. i firmly believe that the minutest dose of the elixir would operate as a "detonator. i seem to be perfectly ready for illumination, if only because i am so perfectly dark. yet my power to create magical images is still with me. 11.40- hanged man posture. will invoke adonai once more 12.0. by pure thought. got into a very curious state indeed; part of me being quite perfectly asleep, and part quite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise it seemed somehow like a vast d

imbs, and afford an opportunity for a real go- for-the-gloves effort to concentrate. it cannot be too clearly understood that nearly all the work hitherto has been preliminary; the intention is to get the chittam (thought-stuff) flowing evenly in one direction. also one practises detaching it from the virttis (impressions) one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.0. i now proceed to the hammam. 24 12

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 pray symbolically in this meal for virtue, and

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pright 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 him, nothing satisfies him; if he is not weeping he is laughing, if he is not laughing he is weeping; he grumbles and applauds, despises and reveres, insults and beslavers, loves and hates, fingers everything in turn, and when he has nothing further to soil

ion) known as "the historical lecture" written and first delivered by fra. q.s.n, runs as follows "the order of the g. d. in the outer is an hermetic society which teaches occult science or the magic of hermes. about 1850 several french and english chiefs died and temple work was interrupted. such chiefs were eliphas levi, ragon, kenneth r. h. mackenzie, and fred hockley. these had received their power from even greater predecessors, 239 who are traced to the fratres rosa("sic) crucis of germany. valentine andrea("opera" a.d. 1614) has given an esoteric account of the s.r, probably he also edited the 'fama fraternitatis,'1 or 'history of the society' which must have been derived from the old records of c. r.'s2 pupils "the first order is a group of four grades: the second order is a group

of the evil one, of the slayer of osiris. he is the tempter, accuser and punisher of the brethren. wherefore is he frequently represented in egypt with the head of a water-dragon, the body of a lion or leopard, and hindquarters of a water- horse. he is the administrator of the evil triad, whereof the members are: apophrasz. the stooping dragon. satan-typhon. the slayer of osiris. besz. the brutal power of demoniac force. 247 9 a document which by some of the members of the g. d. was considered to be forged. it purported to be signed by s.d.a. and others, and authorised the founding of the temple "vide" chapter called "the magician" weh note extension: this document is reproduced as plate iv in ellic howe's book "the magicians of the golden dawn, routledge& kegan paul, london, 1972. there i

ple so that the divine light may shine into the darkness. in explaining his own station the hierophant says "my place is on the throne of the east, which symbolises the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red colour of my robe symbolises light: my insignia are the sceptre and the banner of the east, which signify power and light, mercy and wisdom: and my office is that of the expounder of the mysteries" then follows the purification of the hall and the members by water and by fire, after which the hierophant orders the mystic circumambulation to take place in the path of light. the procession of officers and members is then formed in the north, in readiness for the mystic circumambulation in the path of li

d by the lightning flash!21 (hiereus here suddenly applies sword) so help me the lord of the universe and my own higher soul" as the candidate affirmeth his own penalty should he prove a traitor to the order, the evil triad riseth up in menace, and the avenger of the gods, horus, layeth the blade of his sword on the point of the da th junction("i.e, of the brain with the spine) thus affirming the power of life and death over the natural body: and the form of the higher self advanceth and layeth its hand on the candidate's head for the first time, at the words "so help me the lord of the universe and my own higher soul" and this is the first assertion of the connecting-link between them. then after this connection is established doth the hierophant in the following words raise the candidate

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ss of his means of livelihood. this story is the only one out of the scores told to me in which the seal may be said to take the offensive, and i cannot trace it to any foreign source. mr. walter traill dennison in his "orcadian sketches" tells us that the seal held a far higher place among the northmen than any of the lower animals. he had a mysterious connection with the human race, and had the power of assuming the human form and faculties, and every true descendant of the vikings looks upon the seal as a kind of second cousin in disgrace. old beliefs die hard, and, in illustration of this, the following paragraph from a scottish daily newspaper may be appropriately given: a mermaid on an orkney isle- a strange story of the mermaid comes from birsay, orkney. the other day a farmer's wif

t! now the pigeon came through my window, stood on the ledge and waited. it was a carrier, and it had a message. i took the pellucid note from the tube, and read its short contents, which aroused my curiosity "kidnapped- prisoner- have written report. ignore where pigeon goes, but trust the recipient will read this and send back the pigeon with a note giving news of england. are radicals still in power? shall send the letter by return of carrier. please fill up tubes with films. extraordinary adventures" it was strange and it attracted me. i fed the bird, put a short answer of a few words "courage. send message; there are no radicals- and a supply of fresh films in the tubes, and, kissing its head, let it go with a sigh. then my luck returned, and i forgot all about it until last week, whe

the 1 we believe the author of this story to be as mad as his characters- ed. 2 after a long and painful inquiry the present writer found out the society referred to by his correspondent. it is the society for the prevention of tailbiting of puppies, and stands in great need of generous contributions. puppies will keep on losing part of their tails in spite of the s.p.t.b.p, because of that third power, fashion. as for the 1000, i may- or i may not. but we are digressing. to use an expression from the french, somewhat slangy, but expressive "je passe le crachoir l'orateur" i believe the author to be mad. i nevertheless think it necessary to state that i am "not" an authority on insanity. ever since long before my birth i led a peaceful existence. as i grew, science attracted me, and art, a

uneasy; but prudence stopped my speech in time, and the man next to me began to titter. then he spoke; and though he may have uttered different words, this is what i understood "you are trying to deceive us. i always notice such an attempt, even when it has only reached its mental stage. indeed, i cannot help noticing it. no doubt you have heard of me; i am "the-man-whose-nose-sings-at-will" that power has been granted me ever since i felt a strong impulse to kill my 359 wife with an axe. i mastered my impulse, and by a triumph of my logical faculties i cut my own right arm. having no arm, i could no more kill my wife with an axe. god rewarded me by giving me the power of reading thought, which constitutes an extra sense for me; and to my nose he gave a voice of its own. i was a dentist. i

ruth, a masterpiece; so intense is the impression that one almost asks 'is this a novel or a confession? did not frank harris perhaps throw the bomb' at least he has thrown one now. this is the best novel i have ever read "the times"'the bomb' is highly charged with an explosive blend of socialistic and anarchistic matter, wrapped in a gruesome coating of 'exciting' fiction. mr. harris has a real power of realistic narrative. he is at his best in mid-stream. the tense directness of his style, never deviating into verbiage, undoubtedly keeps the reader at grips with the story and the characters "morning post "mr. frank harris's first long novel is an extremely interesting and able piece of work. mr. harris has certainly one supreme literary gift, that of vision. he sees clearly and definite

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name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. 18 iv i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows "the lesser ritual of the pentagram (i) touching the forehead say ateh (unto thee (ii) touching the breast say malkuth (the kingdom (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen (vi) turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say("i.e" vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to th

with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is not one to be aimed at. 3. success in "banishing" is known by a "feeling of cleanliness" in the atmosphere; success in "invoking" by a "feeling of holiness" it is unfortunate that these terms are so vague. but at least make sure of this: that any imaginary figure or being shall instantly obey the will of the st

s. in the first place, i make an absolute distinction between three effects of hashish, which may be, and i think probably are- so distinct they appear- due to three separate substances. possibly a simple stimulus-curve may account for it, but i do not think so. 1 "the volatile aromatic effect (alpha. this, the first evanescent symptom, gives the "thrill" described by ludlow, as of a new pulse of power pervading 40 one. psychologically, the result is that one is thrown into an absolutely perfect state of introspection. one perceives one's thoughts and nothing but one's thoughts, and it is as thoughts that one perceives them. material objects are only perceived as thoughts; in other words, in this respect, one possesses the direct consciousness of berkeleyan idealism. the ego and the will a

they are no longer recognized as thoughts, but imagined as exterior. the will and the ego become alarmed, and may be attacked and overwhelmed. this constitutes the main horror of the drug; it is to be combated by a highly- may i say magically- trained will. i trust my readers will concede that the practice of ceremonial magic and meditation, all occult theories apart, do lead the mind to immense power over its own imaginations. the fear of being swept away in the tide of relentless images is a terrible experience. woe to who yields! 3 "the narcotic effect (gamma. one simply goes off to sleep. this is not necessarily due to the brain-fatigue induced by (alpha) and (beta; for with one sample of "cannabis" i found it to occur independently. 41 v "for this paternal intellect, which comprehend

us bodies of the universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation "they are intellectual conceptions from the paternal fountain partaking abundantly of the brilliance of fire in the culmination of unresting time "but the primary self-perfect fountain of the father poured forth these primogenial ideas "the soul, being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world- zoroaster. the alleged annihilation of time and space, which so frequently reappears in articles on hashish, seems to me solved more simply by a more accurate analysis of the phenomenon. the normal explanation involves the assumption that man naturally possesses a perfect an

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e, by the magical cauldron, wherein is the milk becoming heated, turns himself towards the fire of the spirit, and recites "the invocation to the higher" majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head is of green, whose nemys is of night sky- blue; whose skin of of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! for i am born again and again. mine is the unseen force w

in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself like that of ptah when he creates his works. since i am eternal everything acts according to my designs, and everything obeys my words. therefore do thou come forth unto me from thine abode in the silence, unutterable wisdom, all-light, all-power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless for eternity! come thou forth, i say, and aid and guard me in this work of art. 177 thou, star of the east that didst conduct the magi. thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness rising, descending, changing for ever, yet for ever

ng] hear me, ye lords of truth in the hall of themis, hear ye my words, for i am made as ye! i now purpose with the divine aid, to call forth this day and hour the spirit of mercury, taphthartharath, whose magical sigil i now bind with this triple cord of bondage, and shroud in the black concealing darkness and in death! even as i knot about this sigil the triple cord of bondage, so let the magic power of my will and words penetrate unto him, and bind him that he cannot move; but is presently forced by the mastery and the majesty of the rites of power to manifest here before us without this circle of art, in the magical triangle which i have provided for his apparition. and even as i shroud from the light of day this signature of that spirit taphthartharath, so do i render him in his place

artharath, i bind and conjure thee very potently, that thou do appear in visible form before us in the magical triangle without this circle of art. i demand that thou shalt speedily come hither from thy dark abodes and retreats, in the sphere of kokab, and that thou do presently appear before us in pleasing form, not seeking to terrify us by vain apparitions, for we are armed with words of double power, and therefore without fear! and i moreover demand, binding and conjuring thee by the mighty name of elohim tzebaoth, that thou teach us how we may acquire the power to know all things that appertain unto the knowledge of thoth who ruleth the occult wisdom and power. and i am about to invocate thee in the magical hour of tafrac, on this day, for that in this day and hour the great angel of k

ay, for that in this day and hour the great angel of kokab, raphael, reigneth_ beneath whose dominion art thou_ and i swear to thee, here in the hall of the twofold manifestation of truth, that, as liveth and ruleth for evermore the lord of the universe; that even as i and my companions are of the order of the rose of ruby and the cross of gold; that even as in us is the knowledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulfilled, the assistant magus places the sigil on the altar in the right quarter: the magus advances 179

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h rival posters: 308 ne buvez pas de l'alcool! l'alcool est un poison! and buvez de l'alcool! l'alcool est un aliment! we know now that alcohol is a food up to a certain amount; the precept, good enough for a rough rule as it stands, will not bear close inspection. what buddha really commands, with that grim humour of his, is: avoid intoxication. but what is intoxication? unless it be the loss of power to use perfectly a truth-telling set of faculties. if i walk unsteadily it is owing to nervous lies_ and so for all the phenomena of drunkenness. but a lie involves the assumption of some true standard, and this can nowhere be found. a doctor would tell you, moreover, that all food intoxicates: 7 "ship me somewhere east of suez, where a man may raise a thirst" r. kipling. 8 "while as for qui

ot more sense than to waste time in such follies. the slander that i deluded dee is as baseless. again and again i tried to break with him, to show him how utterly unreliable it all was. only his more than paternal 310 kindness for me kept me with him. god rest him; i hear he has been reincarnated as w. t. stead. for one thing i do most seriously take blame, that my training was too strong for my power to receive spiritual truth. for when the holy angels came to instruct me in the great truths, that there is no sin, that the soul passes from house to house, that jesus was but man, that the holy ghost was not a person, i rejected them as false. ah! have i not paid bitterly for the error? still, the incarnation was not all loss; not only did i attain the grade of major adept, but left enough

ow, he makes a 323 botch of it; whenever a poet gives detail, and gives it right, he has probably observed it directly. there is nothing in "hamlet" which need make us think that shakespeare was ever in denmark; but from the description in "king lear" it is likely that he knew dover. in the hands of an acute critic this method is perfectly reliable; and mr. harris's familiarity with the text, his power of concentration and his sense of proportion, have made it possible for him to see shakespeare steadily and see him whole. we are perfectly convinced of the truth of the main theory which frank harris presents, the enslaving of his gentle spirit by the bold black-eyed harlot mary fitton, and we are even shaken in that other hypothesis which attributes to shakespeare the vice of caesar, goeth

s a white ram that is athirst in a sun- scorched desert of bitterness; i beseech thee, o thou great god! that i may seek the deep waters of thy wisdom, and plunge into the whiteness of thine effulgence: o thou god my god! 9. o thou mighty god, make me as a thunder-smitten bull that is drunk upon the vintage of thy blood; i beseech thee, o thou great god! that i may bellow through the universe thy power, and trample the nectar-sweet grapes of thine essence: o thou god my god! 10. o thou mighty god, make me as a black eunuch of song that is twin- voiced, yet dumb in either tongue; i beseech thee, o thou great god! that i may hush my melody in thy silence, and swell into the sweet ecstasy of thy song. o thou god my god! 11. o thou mighty god, make me as an emerald crab that 26 crawleth over t

h! but i rejoice in thee, o thou my god; thou jewel-work of snow on the limbs of night; thou elaboration of oneness; thou shower of universal suns: yea, i rejoice in thee, thou gorgeous, thou wildering one; o thou great lion roaring over a sea of blood! i rejoice, yea, i shout with gladness! till the wild thunder of my praise breaketh down, as a satyr doth a babe, the nine and ninety gates of thy power, in the glory and splendour of thy name. 10. ah! but i rejoice in thee, o thou my god; thou ambrosia-yielding rose of the world; thou vaulted dome of effulgent light; thou valley of venomous vipers: yea, i rejoice in thee, thou dazzling robe of the soft rain-clouds; o thou lion-voiced up-rearing of the goaded storm! i rejoice, yea, i shout with gladness! till my rapture, 39 like unto a two-e

ALEISTER CROWLEY EQUINOX EQ I 3

oncerned there is in this volume something more than mere promise; the performance is at times remarkable; there is beauty not only of thought and invention_ and the invention is of a positive kind_ but also of expression and rhythm. there is a lilt in mr. neuburg's poems; he has the impulse to sing, and makes his readers feel that impulse "the morning post, may 21, 1908 "there is a certain given power in some of the imaginings concerning death, as 'the dream' and 'the recall' and any reader with a liking for verse of an unconventional character will find several pieces after his taste "the daily telegraph, may 29, 1908 "here is a poet of promise "the daily chronicle, may 13, 1908 "it is not often that energy and poetic feeling are united so happily as in this little book "the morning lead

"science and buddhism" instruction and examination in control of action. further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him. he is given meditation-practices on the control of thought, and is instructed in raja-yoga. he receives liber mysteriorum and obtains a perfect understanding of the formulae of initiation. he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. further, he lights the magic lamp. at last, ritual viii. admits him to the grade of adeptus minor "the adeptus minor" his duty is laid down in paper f, class d. 7 it is to follow out the instruction given in the vision of the eighth aethyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth

n help or instruction; for by this alone may the highest attainment be reached. all these grades are indeed but convenient landmarks, not necessarily significant. a person who had attained them all might be immeasurably the inferior of one who had attained none of them; it is spiritual experience alone that counts in the result; the rest is but method. yet it is important to possess knowledge and power, provided that it be devoted wholly to that one work] 8 aha! aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little c

the will's austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word "dare" each man's an oedipus, that thinks he hath the four powers of the sphinx, will, courage, knowledge, silence. son, even the adepts scarce win to one! thy thoughts_ they fall like rotten fruits. but to destroy the power that makes these thoughts_ thy self? a man it takes to tear his soul up by the roots! this is the mandrake fable, boy! olympas. you told me that the path was joy. marsyas. a lie to lure thee! olympas. master! marsyas. pain and joy are twin toys of the brain. even early visions pass beyond! olympas. not all the crabbed runes i have conned 31 told me so plain a truth. i see, inscrutable simpli

ings the statue from the clay, and all god's doubted fatherhood is seen to be supremely good. live within the sane sweet sun! leave the shadow-world alone! olympas. there is a crown for every one; for every one there is a throne! marsyas. that crown is silence. sealed and sure! that throne is knowledge perfect pure. below that throne adoring stand 39 virtues in a blissful band; mercy, majesty and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure light, far-flung down to the base, from which is hung a pearl, the universe, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose a

ALEISTER CROWLEY EQUINOX EQ I 4 2

lling therein. i actually had to use h.p.k. formula! the building soon palls; the aura is apparent, and disgust succeeds. but the central hall is of strained aura, like a magic circle after banishing" at agra p. met astrologer and geomancer munshi elihu bux; who told him that by looking hard at a point on the wall constantly and without winking for many days he would be able to obtain an hypnotic power even to deadly and hostile current of will. on the 16th p. left agra and went to delhi, and there on the 23rd he was joined by d. a, and these two with their companions on the following day journeyed to rawal pindi and from this city they set out together to travel for five months in the northern and little frequented districts of baltistan, and to seek that great solemnity and solitude whic

s, there was no god yet found to indwell it. it was indeed but an empty house. though we have now arrived at this turning point, it will be necessary before we review the contents of this chapter to narrate the events from the present date- march 1902, down to the 11th of august 1903; when, by the chance (destined) meeting with ouarda the seer, he was eventually enabled to set in motion the great power he had gained, and by wrestling with the deity, as jacob wrestled with the angel by the ford of jabbok, see god face to face and live. for a space of nearly six months p. and d. a. journeyed amongst the vast mountains beyond cashmir, and through during this period no record of his meditations has been preserved, time was not idled away and exercises in meditation of a more exalted kind, on t

nd withal lecherous moved across his hand. suddenly looking up he saw the mrs. m. had noiselessly quitted her seat and was bending over him; her hair was scattered in a mass of curls over her shoulders, and the tips of her fingers were touching the back of his hand 174 no longer was she the middle aged woman, worn with strange lusts; but a young woman of bewitching beauty. at once recognizing the power of her sorcery, and knowing that if he even so much as contemplated her gorgon head all the power of his magic would be petrified, and that he would become but a puppet in her hands, but a top to be played with and when broken cast aside, he quietly rose as if nothing unusual had occurred; and replacing the bust on the mantelpiece turned towards her and commenced with her a magical conversat

a good system is a very difficult one to carry out. 277 n.b. frater p. did not practise when physically unfit. angle 5.51 p.m. 6.10 1/2 p.m. ajna 19 m. 30 s. 20 breaks. 181 begin. end. object. time. no. of breaks. july [difficult to set the sound hyperaesthesia. began to forget mantra.]278 11th. 10.12 1/2 p.m. 10.19 p.m. pr n y ma 6 m. 30 s. very hard [the smallest quantity of food injures one's power immensely] 10.21 p.m. 10.44 p.m. ajna 23 m. 20 breaks [used cotton wool in ears] thoughts of ajna go obliquely up (from opening of pharynx about) and direct horizontally forward. this gives an idea to "chase" consciousness "i.e, find by the obvious series of experiments the spot in which the thoughts dwell. probably however this moves about. if so, it is a clear piece of evidence for the ide

d the meditator practise with his eyes open, the number of breaks will in their swift succession form almost one unbroken interruption. again, should the eyes be closed, then the ears detecting the slightest sound, the flow of the will will be broken, just as the faintest zephyr, on a still evening, will throw out of the perpendicular an ascending column of smoke. but presently, as the will gains power, the sense of hearing, little by little, as it comes under control, is held back from hearing the lesser sounds, then the greater, and at length all sounds. the vibrations of the will having repelled the sound vibrations of the air, and brought the sense of hearing into equilibrium. now the upward mounting filament of smoke has become the ascending columns of a great volcano, there is a tita

ALEISTER CROWLEY EQUINOX EQ I 4 3

ng the irremeable blue. far into space beyond the stars at last they came. and there he knew all the blind reasonable bars broken, and all the emotions stilled, and all the stains and all the scars left him; sop like a child he thrilled with utmost knowledge; all his soul, with perfect sense and sight fulfilled, 88 touched the extreme, the giant goal! yea! all things in that hour transcended, all power in his sublime control, all felt, all thought, all comprehended "how is it, then, the quest (he saith "is not- at last- achieved and ended? why taste i not the bounteous breath, receive the goodly gift of grace? now, kind king-eagle (by god's death, restore me to mine ancient place! i am advantaged nothing then" then swooped he from the byss of space, and set the knight amid the fen "god" qu

rophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions, and with an incredible wealth of poesy, grace, and terror in its emblems; it civilized greece to the music of orpheus; it concealed the principles of all the sciences and of all human intellectual progress in the bold calculations of pythagoras; fable abounded in its miracles, and history, attempting to appreciate this unknown power, beca

tained the greatest popularity in america. the gift of understanding. a further selection from the works of prentice mulford. reprinted from the "white cross library" with an introduction by arthur edward waite. contents_ introduction. force, and how to get it. the source of your strength. about economising our forces. the law of marriage. marriage and resurrection. your two memories. the drawing power of mind. consider the lilies. cultivate repose. look forward. the necessity of riches. love thyself. what is justice? how thoughts are born. positive and negative thought. the art of forgetting. the attraction of aspiration. god's commands are man's demands "this further selection has been prepared in consequence of the great popularity attained by the first series of prentice mulford's essa

contents_ the use of sunday. a cure for alcoholic intemperance through the law of demand. grace before meat; or the science of eating. what we need strength for. one way to cultivate courage. some practical mental recipes. the use and necessity of recreation. mental tyranny: or, how we mesmerise each other. thought currents. uses of diversion "lies breed disease; truths being health" woman's real power. good and ill effects of thought. buried talents. the power of honesty. confession. the accession of new thought. these four volumes constitute the cheapest and best edition of the essays of prentice mulford published in the english language. special care has been taken to eliminate the errors and mistakes with which the american edition abounds_ a. colin lunn, cigar importer and cigarette m

d you by befoulment, by cant, but misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but of sacrifice and victory, of inmost enlightenment, of the soul's deliverance from the fetters of the very soul itself- fear not; you are not 'replacing truth of thought by mere expertness of mechanical skill "you who hold more skill and more power than your great english predecessor, robertus de fluctibus, you have not feared to reveal 'the arcana which are in he adytum of god-nourished silence' to those who, abandoning nothing, will sail in the company of the brethren of the rosy cross towards the limbus, that outer, unknown world encircling so many a universe":john bull" in the course of a long review by mr. herbert vivian "the auth

ALEISTER CROWLEY EQUINOX EQ I 4

w thought library""crown 8vo. crimson cloth extra, gilt tops" 3"s" 6"p. net per volume" the new thought library has been designed to include only the best works in this class of literature. no volume will find a place in this series unless it has already an established position in the popular favour. the first eight volumes are now ready. have you a strong will? how to develop and strengthen will power, memory, or any other faculty, or attribute of the mind by the easy process of self- hypnotism. by charles godfrey leland. third and enlarged edition, containing the celebrated correspondence between kant and hufeland, and an additional chapter on paracelsus and his teaching. contents- preface. introduction. how to awaken attention and create interest as preparatory to developing the will. f

m and self-hypnotism. pomponatius, gassner, and paracelsus. medical cures and benefits which may be realised by auto- hypnotism. forethought and its value. corrupt and pure will. instinct and suggestion. the process of developing memory. the "artes memorandi" of old time. the action of will and hypnotism of the constructive faculties. fascination. the voice. telepathy and the subliminal self. the power of the mind to master disordered feelings as set forth by kant. paracelsus, his teaching with regard to self-hypnotism. last words "why can we not will ourselves to do our very best in all matters controllable by the individual will. mr. leland answers triumphantly that we can "the literary world "an earnestly written work entirely free form charlatanism "birmingham "post" the science of the

says of ursula n. gesterfeld. contents- preface. part i "how we master our fate- the inventor and the invention the ascension of ideas. living by insight or by outsight. destiny and fate. the origin of evil. what is within the "heir? words as storage batteries. how to care for the body. the way to happiness. you live in your thought-world. the language of suggestion. constructive imagination. the power of impression. how to remove impressions. your individualism. making things go right. utilizing energy. master, or be mastered. the voice that is heard in loneliness. the ingrafted word. the law of liberty. part ii "the evolution of an invalid" the invalid's alter ego. the evolution of a thief: the honest man. the evolution of a liar: the truthful man. the evolution of a miser; the benefacto

ncerned there is in this volume something more than mere promise; the performance is at times remarkable; there is beauty not only of thought and invention- and the invention is of a positive kind- but also of expression and rhythm. there is a lilt in mr. neuburg's poems; he has the impulse to sing, and makes his readers feel that impulse "the "morning post" may 21, 1908 "there is a certain given power in some of the imaginings concerning death, as 'the dream' and 'the recall' and any reader with a liking for verse of an unconventional character will find several pieces after his taste "the daily telegraph" may 29, 1908 "here is a poet of promise "the daily chronicle" may 13, 1908 "it is not often that energy and poetic feeling are united so happily as in this little book "the morning lead

ated in me: and this work is to the best of my knowledge a synthesis of what the gods have given unto me, as far as is possible without violating my obligations unto the chiefs of the r. r. et a. c. now did i deem it well that i should rest awhile before resuming my labours in the great work, seeing that he, who sleepeth never, shall fall by the wayside, and also remembering the twofold sign: the power of horus: and the power of hoor-pa-kraat.3 now, the year being yet young, one d. a. came unto me, and spake. 1 ii esdras, viii, 52-54. 2 lamp of invisible light. l.i.l. the title of the first aethyr derived from the initial letters of the three mighty names of god. in all there are thirty of these aethyrs "whose dominion extendedth in ever widening circles without and beyond the watch towers

ALEISTER CROWLEY EQUINOX EQ I 6 2

s and shadows tenser throb through the vital scroll, man's soul. lift, shake the subtle censer that hides the cruel coal! still sweeter when the bowman his silky shaft of frost lets loose on earth, that no man may linger nor be lost. the barren woods, deserted. lose echo of our sighs- love- dies- love lives- in granite skirted, and under oaken skies. but best is grim december, the goatish god his power; the satyr blows the ember, and pain is passion's flower; when blood drips over kisses, and madness sobs through wine- ah, mine- the snake starts up and hisses and strikes and- i am thine["he crouches at the feet of" sphinx "toward" c.i.c.t [hermanubis "recites" hermanubis. 1. o coiled and constricted and chosen! o tortured and twisted and twined! deep spring of my soul deep frozen, the slee

hing measure, hand and lip to breast and thigh! in enthusiastic pleasure grasp the solitary treasure! laughs the untiring ecstasy! sisters! sisters! raise your voices in the inspired divine delight! now the sun sets; now the choice is who rebels or who rejoices, murmuring to the mystic night. io! evoe! circle splendid! dance, ye maids serene and subtle! clotho's task is fairly ended. atropos, thy power is ended! ho, lachesis! ply thy shuttle! weave the human dance together with the life of rocks and trees! let the blue delirious weather bind all spirits in one tether, overwhelming ecstasies! io! evoe! i faint, i fall, swoon in purple light; the grape drowns my spirit in its thrall. love me, love me over all, spirit in the spirit shape! all is one! i murmur. distant sounds the shout, evoe

lord is strong and powerful! the voice of the lord is full of majesty! 4. the voice of the lord breaketh the cedars! yea! the lord breaketh the cedars of lebanon! 5. the voice of the lord divideth the flames of fire! yea! the lord shaketh the wilderness of kadesh! 1. eloah came out of temani of edom: and the holy one from mount paran: 2. he had karnaim in his hand; and there was the hiding of his power. 3. before him went the pestilence; and flaming fire went forth at his feet. 4. he stood, and measured the earth: he beheld, and drove asunder the nations. 5. and the everlasting mountains were scattered; the perpetual hills did bow! 52 1. was the lord displeased against the rivers? was thine anger kindled against the rivers? was thy wrath kindled against the sea? that thou didst ride upon t

"there is no god" mars["leaps up and goes to altar with uplifted sword. 1. silence [a pause. there is no god- but god [aries "and" probationers "dance a war dance [capricornus "slinks from temple [mars "recites" this is the day which down the void abysm at the earth-born's spell yawns for heaven's despotism, and conquest is dragged captive through the deep; love, from its awful throne of patient power in the wise heart, from the last giddy hour of dead endurance, from the slippery steep, and narrow verge of crag-like agony, springs and folds over the world its healing wings. gentleness, virtue, wisdom, and endurance- these are the seals of that most firm assurance which bars the pit over destructions's strength; and if, with infirm hand, eternity, mother of many acts and hours, should fre

are the seals of that most firm assurance which bars the pit over destructions's strength; and if, with infirm hand, eternity, mother of many acts and hours, should free the serpent that would clasp her with his length, these are the spells by which to reassume an empire o'er the disentangled doom. to suffer woes which hope thinks infinite; to forgive wrongs darker than death or night; 54 to defy power, which seems omnipotent; to love, and bear; to hope till hope creates from its own wreck the thing it contemplates; neither to change, nor falter, nor repent; this, like thy glory, titan, is to be good, great and joyous, beautiful and free; this is alone life, joy, empire, and victory [scorpio "plays in accordance<aries. hail to thee that sailest heavenwards! hai

ALEISTER CROWLEY EQUINOX EQ I 6

are more beautiful than the flowers: ye must not fade in your season. 28. i love you; i would sprinkle you with the divine dew of immortality. 29. this immortality is no vain hope beyond the grave: i offer you the certain consciousness of bliss. 30. i offer it at once, on earth; before an hour hath struck upon the bell, ye shall be with me in the abodes that are beyond decay. 31. also i give you power earthly and joy earthly; wealth, and health, and length of days. adoration and love shall cling to your feet, and twine around your heart. 32. only your mouths shall drink of a delicious wine- the wine of iacchus; they shall reach ever to the heavenly kiss of the beautiful god. 33. i reveal unto you a great mystery. ye stand between the abyss of height and the abyss of depth. 34. in either a

est ye seek after the one and lose the other! 40. my adepts stand upright; their head above the heavens, their feet below the hells. 41. but since one is naturally attracted to the angel, another to the demon, let the first strengthen the lower link, the last attach more firmly to the higher. 42. thus shall equilibrium become perfect. i will aid my disciples; as fast as they acquire this balanced power and joy so faster will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of t

or two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant, that he shall display in the great day of m. a. a. t, that is being interpreted the master of the temple of a. a, whose name is truth. 35 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 13. let him sit and conjure; let him draw himself together in that forcefulness; let him ris

roglyphs of a god's commands beyond the rimes that a poet knits with fruitless travail, sterile care! marvellous! marvellous, marvellous! and again a marvel, a lotus-bud dropt from the brows of a goddess unknown on the ivory steps of the golden throne, virginal brows and luminous with the star-stream flowing therein for blood. ah, but electric thrills the host of the esoteric eucharist! the pagan power of the corn and wine mystical, magical, hers and mine, the dove-plumed snake of the holy ghost that wings and writhes in the wounds unkissed! lie there, love- if i love you indeed who adore and wonder and faint for drouth of the passion-flower fallen from the other side of time and space the tedious tide. lie there, lie there, and let me bleed to death in the breath of the murderous mouth! 4

nded by a grove. within, all was dark; yet from it proceeded a ray as silvery as the first ray was golden. and i desired ardently to enter that house. yet, having no wings, the task appeared beyond my human force. then the heavens closed as suddenly as they had opened, and i was left darkling. yet i had this candle of hope, that within the ark, could i reach it, might be some help of knowledge or power whereby that house might be attained. so i swam steadily toward, though with some fear, for the eddies in that great stream were numerous, and my sole guide was a slender snake of light that moved upon the water. or so it appeared; for i have since discovered that i had an interior sense of direction as trusty as the mariner's compass; so that, though i knew it not, it was never possible for

ALEX SANDERS THE KING OF THE WITCHES

have proved an excellent monument to his memory; unfortunately mr wootton died before his book left the publisher's hands. e. whineray, m.p.s. isalex sanders with his crystal maxine blesses her athame tarot cards the witches' circle. maxine beside the altar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and cop

hadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra-sensory perception a massofenergy or power raised by the witches and sent to work their will. small image made of clay or plasticine to represent a person on whom a restraint is to be worked. ancient hebrew book of magic. length of cord measuring a witch's height at the time of his initiation. sometimes held as a 'hostage' by the coven leader. originally a five-sided figure but now any circular piece of metal inscribed with witch sym

tised by negroes of haiti and elsewherein the west indies and america. originally the witch who bound the initiate, but used only by non-witches to describe a male-witch. ancient word for witchcraft. initi t:d male or femalemember ofwitchcraft group. magician, not necessarily a witch. 3lntrobuction since the dawn of history man has believed in miracles. the first tribesmen to discover the healing power of herbs, or to recognize clouds as the forerunners ofrain, were elected magi, or wise men. from this it was but a short step to divining the future and to the formulation of spells to increase fertility or destroy enemies. as long ago as the stone age the wise man of the tribe was dressed in an animal skin; he was called 'devil, which meant 'little god, and was worshipped by his followers a

the wise man of the tribe was dressed in an animal skin; he was called 'devil, which meant 'little god, and was worshipped by his followers as the chief god's representative. the earliest record of this custom is a palaeolithic painting found in a cave in the ariege district of southern france. it depicts a man clad in a stag's skin, with antlers on his head-the horned god, a symbol of benevolent power in primitive times. another, a man disguised as a jackal, carved on slate, dates back to archaic egypt. in about 1100 b.c. women and officers of the harem of rameses iii were brought to trial for making wax images of the pharaoh to the accompaniment of magic incantations. these images were fith-faths, still used by witches today against their enemies. history shows that, as a new religion su

round a wax image? is the immaculate conception more easily believed than a vision in a bowl of water? i have drawn no conclusions beyond this: for those like me who prefer their spirits mixed with soda, witchcraft affords a fascinating glimpse into another world; but for those who are drawn to the supernatural, who are prepared to devote time and trouble to it, witchcraft offers no less than the power to achieve a new dimension of life. his sexual appetites and his ine f j made a mockery of thei 1 cravi g or power. although he heroi. elr aws with hi. d' eroin he is still acknowled d d. s orgies an his use of witches. known .as 'the j;ea respected by many english on magic,magick in theory and ;ast: he wrote a textbook the man who p h racttce.he died in 1947 .er aps most infl d h. witchcraf

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ions charge to new initiates first degree initiation ritual second degree initiation ritual legend of the descent of the goddess third degree initiation ritual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on earth element notes on water element notes on fire element notes o

invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on earth element notes on water element notes on fire element notes on air element witches' wheel ways of making magic power properly prepared the meeting dance of calls the cone of power of the ordeal to get the sight to leave the body the working tools making tools to make anointing ointment various instructions the witches' round the laws the old law 1. the law was made and ordained of old. 2. the law was made for the wicca, to advise and help in their troubles. the wicca should give due worship to the gods and

man by mastering her, 5. so should the wicca love the gods by being mastered by them. and it is necessary that the circle which is the temple of the gods, should be truly cast and purified. and that it may be a fit place for the gods to enter. 6. 7. and the wicca shall be properly prepared and purified to enter into the presence of the gods. with love and worship in their hearts, they shall raise power from their bodies to give power to the gods. 8. 9. as has been taught of old. for in this way only may men have communion with the gods, for the gods cannot help man without the help of man. 10. hps& hp 11. and the high priestess shall rule her coven as the representative of the goddess. 12. and the high priest shall support her as the representative of the god. 13. and the high priestess sh

gods cannot help man without the help of man. 10. hps& hp 11. and the high priestess shall rule her coven as the representative of the goddess. 12. and the high priest shall support her as the representative of the god. 13. and the high priestess shall choose whom she will, be he of sufficient rank, to be her high priest. for, as the god himself kissed her feet in the five-fold salute, laying his power at the feet of the goddess because of her youth and beauty, her sweetness and kindness, her wisdom and justice, her humility and generosity, 14. 15. so he resigned all his power to her. 16. but the high priestess should ever mind that the power comes from him. 17. it is only lent, to be used wisely and justly. and the greatest virtue of a high priestess be that she recognize that youth is ne

riestess be that she recognize that youth is necessary to the representative of the goddess. 18. 19. so she will gracefully retire in favour of a younger woman should the coven so decide in council. for a true high priestess realizes that gracefully surrendering pride of place is one of the greatest virtues. 20. and that thereby she will return to that pride of place in another life, with greater power and beauty. 21. security in the old days, when witchdom extended far, we were free and worshipped in all the greater temples. 22. 23. but in these unhappy times we must celebrate our sacred mysteries in secret. so be it ordained that none but the wicca may see our mysteries, for our enemies are many and torture loosens the tongue of man. 24. 25. so be it ordained that no coven shall know whe

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

s the point of view which we can best, perhaps, call supernaturalism. man becomes conscious that perhaps, after all, things are not exactly what they seem to be, and that there remains much which is inexplicable; he awakens to the realisation that he himself is not simply an accumulation of physical atoms, a material something, and a tangible body, but that latent within him is a consciousness, a power, and a psychic nature which link him to all other members of the human family, and to a power outside himself which he must perforce explain. this it is which has led, for instance, to the evolution of the christian and jewish point of view, which posits a god outside the solar system, who created it, but was himself extraneous to it. these systems of thought teach that the world has been ev

a psychic nature which link him to all other members of the human family, and to a power outside himself which he must perforce explain. this it is which has led, for instance, to the evolution of the christian and jewish point of view, which posits a god outside the solar system, who created it, but was himself extraneous to it. these systems of thought teach that the world has been evolved by a power or being who has built the solar system, and who guides the worlds aright, keeping our little human life in the hollow of his hand, and "sweetly ordering" all things according to some hidden purpose which it is not possible for us, with our finite minds, to glimpse, still less to understand. this is the religious and supernatural point of view, and is based on the growing self-consciousness

olutionary process" they are constantly being used, and the average man well knows that the word "evolution" suggests an unfolding from within outwards, and the unrolling from an inner centre, but we need to define the idea more clearly, and thus get a better concept. one of the best definitions which i have come across is that which defines evolution as "the unfolding of a continually increasing power to respond" here we have a definition that is very illuminating as we consider the matter aspect- 6- the consciousness of the atom copyright 1998 lucis trust of manifestation. it involves the conception of vibration, and of response to vibration, and though we may in time have to discard the term "matter" and employ some such suggestion as "force centre" the concept still holds good, and the

er for something different. if we can find a word similar in intent, yet not tied to any particular line of thought, we may find fresh light thrown upon our problem. attraction and repulsion in the solar system is but the discriminating faculty of the atom or of man demonstrating in the planets and the sun. it will be found in atoms of all kinds; we can call it adaptation, if we so choose, or the power to grow and to adapt the unit to its environment through the rejection of certain factors and the acceptance of others. it shows itself in man as free will, or the power to choose, and in the- 7- the consciousness of the atom copyright 1998 lucis trust spiritual man it can be seen as the tendency to sacrifice, for a man then chooses a particular line of action in order to benefit the group t

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

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

alice a. bailey. new york 1922. the constitution of man- 2- initiation, human and solar copyright 1998 lucis trust chart the seven planes of our solar system, the constitution of man the constitution of man, as considered in the following pages, is basically threefold, as follows: i. the monad, or pure spirit, the father in heaven. this aspect reflects the three aspects of the godhead: 1. will or power..the father. 2. love-wisdom..the son. 3. active intelligence..the holy spirit. and is only contacted at the final initiations, when man is nearing the end of his journey and is perfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect is potentially 1. spiritual will..atma. 2. intuition..buddhi, love-wisdom, the christ principle. 3. higher or abstr

ve intelligence..the holy spirit. and is only contacted at the final initiations, when man is nearing the end of his journey and is perfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect is potentially 1. spiritual will..atma. 2. intuition..buddhi, love-wisdom, the christ principle. 3. higher or abstract mind..higher manas. the ego begins to make its power felt in advanced men, and increasingly on the probationary path until by the third initiation the control of the lower self by the higher is perfected, and the highest aspect begins to make its energy felt. the ego reflects itself in iii. the personality, or lower self, physical plane man. this aspect is also threefold: 1. a mental body..lower manas. 2. an emotional body..astral body. 3. a p

at is change, as truth is permanence "truth successively takes shape, one grade above its last presentment" we must remember also that beyond a certain point it is not safe nor wise to carry the communication of the facts of the solar system. much must remain esoteric and veiled. the risks of too much knowledge are far greater than the menace of too little. with knowledge comes responsibility and power two things for which the race is not yet ready. therefore, all we can do is to study and correlate with what wisdom and discretion may be ours, using the knowledge that may come for the good of those we seek to help, and recognising that in the wise use of knowledge comes increased capacity to receive the hidden wisdom. coupled also with the- 6- initiation, human and solar copyright 1998 luc

dy on the buddhic plane or atmic plane. at the final two initiations which set a man free from the three worlds, and enable him to function in the body of vitality of the logos and wield that force, the initiate becomes the five-pointed star and it descends upon him, merges in him, and he is seen at its very centre. this descent is brought about by the action of the initiator, wielding the rod of power, and puts a man in touch with the centre in the body of the planetary logos of which he is a part, and this consciously. the two initiations called the sixth and seventh take place on the buddhic and atmic planes; the five-pointed star "blazes forth from within itself" as the esoteric phrase has it, and becomes the seven-pointed star; it descends upon the man and he enters within the flame

on the rays, if one may so express it, although this does not adequately convey the idea. words so often mislead. at the fifth initiation, when the adept stands master in the three worlds, he controls more or less (according to his line of development) the five rays that are specially manifesting at the time he takes the initiation. at the sixth initiation, if he takes the higher degree, he gains power on another ray, and at the seventh initiation he wields power on all the rays. the sixth initiation marks the point of attainment of the christ, and brings the synthetic ray of the system under his control. we need to remember that initiation gives the initiate power on the rays, and not power over the rays, for this marks a very definite difference. every initiate has, of course, for his pr

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

the turning of the evolutionary wheel, goes out to the world making no claims as to its source, its infallibility or the correctness in detail of its statements. no book gains anything from dogmatic claims or declarations as to the authoritative value of its source of inspiration. it should stand or fall solely on the basis of its own intrinsic worth, on the value of the suggestions made, and its power to foster the spiritual life and the intellectual apprehension of the reader. if this treatise has within it anything of truth and of reality, it will inevitably and unfailingly do its work, carry its message, and thus reach the hearts and minds of searchers everywhere. if it is of no value, and has no basis in fact, it will disappear and die, and most rightly so. all that is asked from the

centres of logoic force are themselves so constituted that they form corporate entities. they are known as a. the seven planetary logoi. b. the seven spirits before the throne. c. the seven rays. d. the seven heavenly men. the seven logoi embody seven types of differentiated force, and in this treatise are known under the names of lords of the rays. the names of the rays are ray i..ray of will or power..1st aspect ray ii..r. ay of love-wisdom..2nd aspect ray iii..ray of active intelligence 3rd aspect these are the major rays. ray iv..ray of harmony, beauty and art. ray v..ray of concrete knowledge or science. ray v..ray of devotion or of abstract idealism. ray vii..ray of ceremonial magic or order. ii. there is a basic law called the law of periodicity. 1. this law governs all manifestatio

e seven systemic laws, which govern the manifestation of our solar logos: a. the law of vibration. b. the law of cohesion. c. the law of disintegration. d. the law of magnetic control. e. the law of fixation. f. the law of love. g. the law of sacrifice and death. 4. each of these laws manifests primarily on one or other of the seven planes of the solar system. 5. each law sweeps periodically into power and each plane has its period of manifestation and its period of obscuration. 6. every manifested life has its three great cycles: birth..life..death. appearance..growth..disappearance. involution..evolution..obscuration. inert motion..a.ctivity..r.hythmic motion. tamasic life..r.ajasic life..sattvic life. 7. knowledge of the cycles involves knowledge of number, sound and colour. 8. full kno

rnal ones cried to inmost heaven "display the work. draw forth the stones" and lo, the stones were one. stanza v the moment manvantaric, for which had waited all the triads, the hour that marked the solemn point of juncture, arrived within the scope of time, and lo, the work was done. the hour for which the seven groups purushic, each vibrant to the sounding of the word, seeking the adding of the power, had waited for millennia, passed in a flash of time, and lo, the work was done. the first degree in mighty acclamation deeming the hour propitious, sounded the triple note in threefold reverberation. the echo reached the goal. they three times sent it forth. restless the- 16- a treatise on cosmic fire copyright 1998 lucis trust sphere of blue felt the vibration and answering, roused herself

n light. around the fourfold one lieth the vault of stone; beneath him menaceth the root of blackness, of utter denseness; beside him and above, naught but the same is seen- 17- a treatise on cosmic fire copyright 1998 lucis trust the threefold watchers know and see. the fourfold is now ready; the work of denseness is completed; the vehicle prepared. soundeth the trump of shattering. blinding the power of the oncoming flame. the mystic earthquake rocks the cavern; the burning flames disintegrate the maya, and lo, the work is done. gone is the gloom and the blackness; rent is the cavern's roof. the light of life shines in; the warmth inspires. the lords on-looking see the work commence. the fourfold one becomes the seven. the chant of those who flame rises to all creation. the moment of ach

ALICE A BAILEY05 THE LIGHT OF THE SOUL

and master on to that exalted point in evolution at which the christ now stands. john, the beloved disciple, has said that "we shall be like him, for we shall see him as he is" and the revelation of the soul to man in physical plane incarnation works ever the great transformation. christ himself has said that "greater works than i do shall ye do" holding out to us the promise of the "kingdom, the power and the glory" provided our aspiration and endurance suffice to carry us along the thorny way of the cross, and enable us to tread that path which "leads up hill all the way" to the summit of the mount of transfiguration. how is this great change brought about? how does man, the victim of his desires and lower nature become man, the victor, triumph over the world, the flesh and the devil? it

roaneth and travaileth in pain. waiting for the manifestation of the sons of god (rom. viii) raja yoga, or the science of union, gives the rules and the means whereby- 9- the light of the soul copyright 1998 lucis trust 1. conscious contact can be made with the soul, the second aspect, the christ within, 2. knowledge of the self can be achieved and its control over the not-self maintained, 3. the power of the ego or soul can be felt in the daily life and soul powers manifested, 4. the lower psychic nature can be subdued, and the higher psychic faculties demonstrated, 5. the brain can be brought en rapport with the soul and its messages received, 6. the "light in the head" can be increased, so that a man becomes a living flame, 7. the path can be found and man himself become that path. the

ich form the sheaths or bodies, imprison the real man and limit his powers. these lives are intelligent units on the involutionary arc of evolution, working towards self-expression. their objective is, however, different from that of the inner man and they hinder his progress and self-realization. he becomes "enmeshed in their activities" and must free himself before he comes into his heritage of power and peace and bliss. he cannot attain "unto the measure of the stature of the fullness of the christ (eph. 4:13) until there are no modifications to be felt, until the forms are transformed, their activities quieted, and their restlessness stilled. the student is urged to bear in mind the nature of this aspect of evolution which is proceeding concurrently with his own. in his right apprehens

h that second aspect to put himself en rapport with the "true nature" latent in any form. it is the "being" that is the essential reality, and all beings are struggling toward true expression. all knowledge therefore which is acquired through the medium of the lower faculties and which is based upon the form aspect is incorrect knowledge. the soul alone perceives correctly; the soul alone has the power to contact the germ or the principle of buddhi (in the christian phraseology, the christ principle) to be found at the heart of every atom, whether it is the atom of matter as studied in the laboratory of the scientist, whether it is the human atom in the crucible of daily experience, whether it is the planetary atom, within whose ring-pass-not all our kingdoms of nature are found, or the so

- 21- the light of the soul copyright 1998 lucis trust j. h. woods makes this clear in his translation of the comment by veda vyasa which is here appended "passionless is the consciousness of being master on the part of one who has rid himself of thirst for either seen or revealed objects "the mind stuff (chitta) if it be rid of thirst for objects that are seen, such as women, or food or drink or power, if it be rid of thirst for the object revealed (in the vedas) such as the attainment of heaven or of the discarnate state or of resolution into primary matter if even when in contact with objects either supernormal or not, it be, by virtue of elevation, aware of the inadequateness of objects will have a consciousness of being master" the word "traditional" carries the student's thought away

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

es. that much of the testimony can be discarded on the grounds of hallucination may be true; that many of the saints of old were psychopathic cases and neurotics may be equally true; but there still remains a residue of testimony and a sufficient number of reputable witnesses, substantiating this testimony, to force our belief in its verity. these witnesses to the unseen world spoke with words of power and gave forth messages which have moulded the thoughts of men, and directed the lives of millions. they claimed there was a science of spiritual knowledge and a technique of development whereby men could attain to the mystical experience and whereby they could know god. it is this science which we will study in this book, and this technique which we will seek to unfold. it deals with the ri

t which is known to both. when we have joined hands with the orient and when we have united the best thoughts of the east with those of the west, we shall have a synthetic and balanced teaching which will liberate the coming generations. it must begin in the educational field and with the young. in the west, consciousness has been focused upon the material aspects of living, and all of our mental power has been concentrated upon the control and utilization of material things, the- 8- from intellect to intuition copyright 1998 lucis trust perfecting of physical comforts, and the accumulation of possessions. in the east, where the spiritual realities have been more uniformly held, mental power has been used in concentration and meditation and in deep philosophical and metaphysical study, but

mself what he means by 'education; and if he ponders the question deeply he will discover that in order to answer it he will have to probe down to the innermost meaning of life itself. thinking earnestly about the meaning of education compels us to face the fundamental questions of life as we never have before..is the goal of education knowledge? assuredly yes, but knowledge for what? is its goal power? again yes, but power to what end? is its goal social adjustment? the modern age replies emphatically, yes, but what kind of adjustment shall it be, and determined by what ideals? that education aims not at mere knowledge or mere power of any kind, but at knowledge and power put to right uses is clearly recognized by the most progressive educational thought, though not by the popular opinion

er) soul knowledge to the physical brain; the emotional nature is purified and simply reflects the love nature of the soul, as the mind reflects the purposes of god. thus, the hitherto disorganized and separative aspects of the human being are synthesized and unified and brought into harmonious relation with each other and with the soul, their creator, their source of energy, and their motivating power. this science of union involves the disciplining of the life, and an experimental system of co-ordination. its method is that of focussed attention, of mind control, or of meditation, and is a mode of development whereby we effect union with the soul, and become aware of inner states of consciousness. this is summed up for us in the familiar words of browning "truth is within ourselves; it t

esses itself carries latent within itself certain inherent potencies, but the soul, which is the source of them all, has them in their purest and most sublimated form. the physical eye, for instance, is the organ of physical vision. clairvoyance is the same potency demonstrating in what is regarded as the psychical world the world of illusion, of feeling and of emotion. but in the soul, this same power shows forth as pure perception, and infallible spiritual vision. the higher correspondences of the lower physical and psychical powers are brought into functioning activity through meditation, and so supersede their lower expressions. these powers unfold normally and naturally. this they do, not because they are desired and consciously developed, but because as the inner god assumes control

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

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

re- 3- a treatise on white magic copyright 1998 lucis trust introductory remarks man's three aspects in the study of the ideas outlined in this book and their careful consideration certain basic concepts are borne in mind: first, that the matter of prime importance to each student is not the fact of a particular teacher's personality but the measure of truth for which he stands, and the student's power to discriminate between truth, partial truth, and falsity. second, that with increased esoteric teaching comes increased exoteric responsibility. let each student with clarity therefore take stock of himself, remembering that understanding comes through application of the measure of truth grasped to the immediate problem and environment, and that the consciousness expands through use of the

ruth imparted. third, that a dynamic adherence to the chosen path and a steady perseverance that overcomes and remains unmoved by aught that may eventuate, is a prime requisite and leads to the portal admitting to a kingdom, a dimension and a state of being which is inwardly or subjectively known. it is this state of realisation which produces changes in form and environment commensurate with its power. these three suggestions will merit a close consideration by all, and their significance must be somewhat grasped before further real progress is possible. it is not my function to make individual and personal application of the teaching given. that must be done by each student for himself. you have wisely guarded the teaching from the taint of superimposed authority, and there lies back of

tails of unimportant personalities, and environing conditions. our theme is to be that of the magic of the soul, and the key thought, underlying all that may appear in this book, is to be found in the words of the bhagavad gita which runs as follows "though i am unborn, the soul that passes not away, though i am the lord of beings, yet as lord over my nature i become manifest, through the magical power of the soul" gita iv.6. the statistical and the academic is a necessary basis and a preliminary step for most scientific study, but in this book we will centre our attention on the life aspect, and the practical application of truth to the daily life of the aspirant. let us study how we can become practical magicians, and in what way we can best live the life of a spiritual man, and of an as

and do not pass beyond that unified life-consciousness of which all the above are differentiations. those again who are interested in the more metaphysical approach and in the soul-life more than in the form aspect express their concept in terms of soul manifestation and passing beyond the personal selfish reactions of the body nature think in terms of life, in terms of quality, of group will or power, group coordination or love-wisdom, and of group intelligence or knowledge, covering all by the generic term of brotherhood. but even that is found to be separative, through the separation into larger units than the lower is capable of grasping. therefore the initiate, especially after the third initiation, begins to think even more synthetically and to express truth to himself in terms of s

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

nal unfoldment of any particular aspirant. the individual growth is of no tremendous significance. the formation and development of a band of pledged aspirants, trained to work together and to respond in unison to a teaching, is of real moment [page xviii] to those of us who are responsible for the training and for the preparation of the group of world disciples who will function with freedom and power in a later cycle. you see a tiny portion of the plan. we see the plan as it unfolds for a series of lives ahead, and we are today seeking those who can be taught to work in group formation and who can constitute one of the active units in the vast happenings that lie ahead, connected with that two-thirds of humanity who will stand upon the path at the close of the age, and with that one-thir

laws whereby the solar logos works, so this book constitutes a treatise on the psychology of the son of god and the work of the microcosm. it intimately concerns his place in the larger whole. i have also aided a.a.b. in getting out a translation of the yoga sutras of patanjali, which is a bridging book, intended to show the aspirant the rules whereby the light within him may be developed and the power of the intuition be brought to bear on all problems and on the- 6- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust phenomena of life itself. this book was given the name the light on the soul. here i am fulfilling my intention to write a book on the subject of the seven rays. this topic has always been of real interest for students, but about these ra

, thus responding to another type of ray energy. the question of the monadic ray brings in still another factor in many cases, but this can only be implied and not really elucidated. as i have oft told you, it is only the initiate of the third initiation who can come in touch with his monadic ray, or his highest life aspect, and the humble aspirant cannot as yet ascertain whether he is a monad of power, of love or of intelligent activity. in concluding, i ask for your sincere cooperation in the work which we are undertaking. it may be of more general and public value than any other of my writings. i shall seek to make this treatise upon the soul relatively brief. i shall seek to express these abstract truths in such a way that the general public, with its profound interest in the soul, may

the divine qualities emerging from the three aspects and determining the forms of expression on the physical plane, but we shall have a practical method of analysis whereby we can arrive at a right understanding of ourselves as ensouling entities, and at a wiser comprehension of our fellowmen. when, through our study, we ascertain for instance that the tendency of our soul ray is that of will or power, but that the ray governing the personality is that of devotion, we can more truly gauge our opportunity, our capacities and our limitations; we can more justly determine our vocation and service, our assets and our debits, our true value and strength. when we can add to that knowledge an analysis which enables us to realise that the physical body is reacting preeminently to the soul ray, wh

"psychology" is the "word of the soul" it is the sound, producing an effect in matter, which a particular ray may make. this is in some ways a difficult way of expressing it, but if it is realised that each of the seven rays emits its own sound, and in so doing sets in motion those forces which must work in unison with it, the entire question of man's free will, of his eternal destiny and of his power to be self-assertive comes up for solution. these questions we shall seek to answer as we proceed- 12- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust some of the points which i may seek to make clear will not be capable of substantiation and cannot be proved by you. these it would be wise to accept as working hypotheses, in order to understand that w

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ent is emotional and unstable; devotion can be fanatical and cruel; but love blends and fuses, understands and interprets and synthesises all form and all expressions, all causes and all races, into one flaming heart of love, knowing no separateness, no division and no disharmony. to bring about this divine expression in our daily life takes the utmost that is in us. to be an initiate takes every power of every aspect of one's nature. it is no easy task. to face the inevitable tests with which one will assuredly be confronted as one treads the path christ trod, takes courage of the rarer kind. to cooperate sanely and wisely with god's plan and to merge one's will in the divine will must call into activity not only the deepest love of one's heart, but the keenest decisions of the mind. init

on of world affairs and of human life, is already sensed and awaited by the thinkers of the race, and they constantly isolate the present opportunity. the expectancy in the race is assuming vital proportions. in the words of an ancient mexican aphorism "always in the centre shall come a new word" every form has its positive centre of life. every organism is constructed around a central nucleus of power. there is a centre in our universe from which the word went forth, bringing into being our organised solar system as we now have it, and the planet on which we live, with its myriad forms of life "in the beginning was the word, and the word was with god, and the word was god "the same was in the beginning with god "all things were made by him, and without him was not anything made that was m

is time, an imminent happening for many "to every man there openeth a way, and ways and a way. and the high soul takes the high way and the low soul gropes the low; and in between, on the misty flats, the rest drift to and fro, but to every man there openeth a high way and a low. and every man decideth the way his soul shall go" 27 again, every initiation is marked by the enunciation of a word of power. the initiate hears it, though the rest of the world may not. when christ passed through these crises, in every case a voice sounded out, and the sound which went forth "opened anew the gates of life" door after door is opened on the demand of the initiate and at the response by the initiator, standing on the other side of the portal. we shall see what each word signified. the word always is

and taught. for our race the sound is aum, which has degenerated in our occidental vernacular into amen. the ancient scriptures of india regard this word as peculiarly the indication of divinity, of the spirit of life, the breath of god. what the new word will be which will "come forth from the centre" we do not know, for it will not be heard until the race is ready. but there is a common word of power which will be given into the custody of our race if we measure up to our opportunity and, through the new birth, enter into the kingdom of god. it is this word which will quicken into life the hidden soul of man and galvanise him into a renewed spiritual activity. as the race grows in sensitivity, as the aspirants- 34- from bethlehem to calvary copyright 1998 lucis trust of the world in all

rth at bethlehem was ushered in by a sign, that of the star, so shall that birth towards which the race is hastening be likewise ushered in by a heavenly sign. the appeal which goes up from the hearts of all true aspirants to initiation is beautifully embodied in the following prayer "there is a peace that passeth understanding; it abides in the hearts of those who live in the eternal. there is a power which maketh all things new. it lives and moves in those who know the self as one. may that peace brood over us; that power uplift us, till we stand where the one initiator is invoked, till we see his star shine forth" when that sign is seen and the word is heard, the next step will be the recording of the vision. the plan and the part to be played by the initiate are shown to him, and he kn

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

rtion of the massed individuals must therefore be turned in this direction, for it will constitute the line of least resistance. there will follow then the eradication of war and the establishing of those conditions of peace which will bring about the opportunity for trained and carefully cultured growth. the dictator is the individual who has, under the process, flowered forth into knowledge and power, and is an example of the effectiveness of the divine character, when permitted scope and as the product of the evolutionary process. he expresses many of the divine potentialities of man. but the dictator will some day be an anachronism, for when the many are at the stage of individual self-awareness and potency and seeking the full expression of their powers, he will be lost from sight in

ently the theory of unfoldment, and a mental grasp anent the facts of the initiatory process before they are practiced experimentally in the daily life and thus psychologically integrated into the practical expression of the living process on the physical plane. herein lies much danger and difficulty, and also much loss of time. the mental grasp of the individual is ofttimes much greater than his power to express the knowledge, and we have consequently those outstanding failures and those difficult situations which have brought the whole question of initiation into disrepute. many people are regarded as initiates who are only endeavoring to be initiate. they are not, however, real initiates. they are those well meaning people whose mental understanding outruns the power of their personalit

mates as the integrated personality, expressing itself as a unity through three aspects. this expression of personality involves: 1. the free use of the mind so that focussed attention can be paid to all that concerns the personal- 8- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust self and its aims. this spells personality success and prosperity. 2. the power to control the emotions and yet have the full use of the sensory apparatus to sense conditions, to feel reactions, and to bring about contact with the emotional aspects of other personalities. 3. the capacity to touch the plane of ideas and to bring them through into consciousness. even if these are later subordinated to selfish purpose and interpretation, the man can, however, be in touch w

tion of many talents, powers and the working out of genius, and the emphatic bending of the whole personality to the expression of some one of these powers. there is often an extreme versatility and an ability to do many outstanding things noticeably well. 5. the physical man is frequently a wonderfully sensitive instrument of the inner, emotional and mental selves, and gifted with great magnetic power; there is often resilient, though never robust, bodily health, and great charm and personal outer gifts. a study of the outstanding individuals in all fields of world expression today, when entirely divorced from the higher group concepts and the constant spiritual aspiration to serve humanity, will indicate the nature of the consummated individuality and the success of this part of the divi

me, producing modifications and changes until, slowly and gradually, the ray of the personality becomes less dominant, and the ray of the soul steadily assumes prominence. eventually it will be the soul ray that will be expressed, and not the form ray. this personality or form ray then becomes simply the medium of expression through which the quality of the soul can make its presence felt in full power. something of this idea is conveyed in the ancient occult phrase "the lesser fire must be put out by the greater light. a symbol of this can be seen in the power of the sun apparently to put out a little fire when it can pour its heat right into it. it was earlier pointed out that we can profitably use the words, life, quality, appearance in lieu of spirit, soul and body, for they express th

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

its (in whom we live and move and have our being) came forth from god at the time of the creation. the same teaching can also be traced in the holy bible. upon one or other of these seven rays, the souls of all forms of life are to be found as well as the forms themselves. these seven rays produce the seven major psychological types. these seven rays or emanations are: 1. the first ray of will or power. many great world rulers are found on this ray, such as julius caesar. 2. the second ray of love-wisdom. the christ and the buddha are to be found on this ray. it is the great teaching ray. 3. the third ray of active intelligence. the mass of intelligent humanity are found on this ray. 4. the fourth ray of harmony through conflict. aspirants. struggling, well-meaning people. workers for unit

to tread the path by becoming the path itself. october 1943 alice a. bailey the great invocations- 5- discipleship in the new age- volume i copyright 1998 lucis trust let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. 1935 let the lord of liberation issue forth. let him bring succour to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has

r to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one, and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of

hearts of men. may christ return to earth- 6- discipleship in the new age- volume i copyright 1998 lucis trust from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out. and may it seal the door where evil dwells. let light and love and power restore the plan on earth. 1945 section one discipleship in the new age by the tibetan talks to disciples part i my brothers: it is of importance that you realise that today something new is happening. there is the emergence of a new kingdom in nature, the fifth kingdom; this is the kingdom of god on earth or the kingdom of souls. it is precipitating on earth and will be composed of those wh

ade, if i may employ so inadequate a term. the experiment of changing methods and of implementing the new technique of group work has to be carried out, likewise, in the midst of the stress and strain of western civilisation. this imposes on all chosen to participate in this work an undue effort, but if continuance is found possible and success ensues, it tempers the material to a finer degree of power. as has been said, the jungles of the occident are of a different kind to those within the eastern zone. they call for peace in turmoil; for power in fatigue; for persistence in spite of bad health; for understanding in spite of the clamour of western life. progress is, therefore, made in spite of, and not because of, existing conditions. for disciples, such as those i am now going to attemp

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ds and the limited vocabulary of the savage races have developed into the intricate language systems of the present nations; the various modes of primitive communication by means of drums or bonfires have been replaced by the telegraph, the telephone and the radio; the wooden dug-out of the uncultured islanders has developed into the greyhound of the sea, racing from port to port under mechanical power and in the space of a few short days; the early slow modes of travel by foot, on horseback or by chariot have given way to the trains, speeding across entire continents at the rate of seventy miles an hour or more. the early and simple civilizations have been succeeded by the intricate and highly organized social, economic and political civilisation of modern times. the culture of the ages

speaking, they can more easily be changed under right methods of teaching and conditioning than any other nation in europe. germany still expresses the herd consciousness. this must be transmuted into group consciousness the consciousness of the free individual who collaborates with other men of goodwill for the benefit of the whole. great britain great britain has been a great and imperialistic power. her acquisitive spirit, her tenacity and the firmness of her political manoeuvres in the past have warranted this charge. she has played "power politics" and has become expert in balancing one nation against another nation in order to preserve the status quo and the integrity of the british isles. she has wrought with diligence for a stability among the nations which will enable her to func

erimentation and resultant experience. this is a lesson that all young people have to learn. the german race is old; the german nation is very young. the italian people are of ancient origin; the italian state is historically of very recent date. the accusation of youth (if it is an accusation) is also true of the united states. a great future lies ahead of that nation but not because of material power or commercial efficiency, as many materially-minded people think. the reason lies in a deeply spiritual, innate idealism, enormous humanitarian potentiality and above all else because virgin and non-effete stock of largely peasant and middle class origin is determining the race. steadily in all nations, the power in government and in determining practical ideologies is rapidly passing into t

nd yet most intolerant of other nations; they are ready to tell other nations how to handle their problems but as yet evidence no ability to handle their own, as witness the treatment of the american negroes and the withholding of equal freedom and opportunity from them. they are restlessly experimenting with all phases of life, with every kind of idea and all kinds of relationships. the creative power of the race shows itself as yet in a wonderful control of nature and in great construction projects which bring water under control, or which relate all parts of this vast country through roads and waterways. america is a great battleground for experiment along creative lines; it is profoundly interested in trying out every kind of ideology. the fight between capital and labour will reach it

d man and eventually lead to a powerful and inevitable swing away from all religion on the part of those who would finally learn to think as they reach adult manhood. this is not an indictment of religion. it is an indictment of the past methods of the churches and of the old theologies which have failed to present christ as he essentially is, which have worked for riches, prestige, and political power and which have striven with all available means to increase their membership and to imprison the free spirit in man. there are wise and good churchmen today who realize this and who are steadfastly working for the new age approach to god, but they are relatively few in number. nevertheless, they are waging war against theological crystallization and academic pronouncements. they will inevita

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

the strictly human. always the appropriate mechanism is found through which divinity can reach and communicate with humanity, and it is with this communication and these instruments of divine energy that the doctrine of avatars or of divine "coming ones" has to do. an avatar is one who has a peculiar capacity (besides a self-initiated task and a pre-ordained destiny) to transmit energy or divine power. this is necessarily a deep mystery and was demonstrated in a peculiar manner and in relation to cosmic energy by the christ who for the first time in planetary history, as far as we know transmitted the divine energy of love directly to our planet and in a most definite sense to humanity. always too these avatars or divine messengers are linked with the concept of some subjective spiritual

the centre where the will of god is known" when the christ, the avatar of love, makes his reappearance then will the "sons of men who are now the sons of god withdraw their faces from the shining light and radiate that light upon the sons of men who know not yet they are the sons of god. then shall the coming one appear, his footsteps hastened through the valley of the shadow by the one of awful power who stands upon the mountain top, breathing out love eternal, light supernal and peaceful, silent will "then will the sons of men respond. then will a newer light shine forth into the dismal, weary vale of earth. then will new life course through the veins of men, and then will their vision compass all the ways of what may be "so peace will come again on earth, but a peace unlike aught known

s the head of the spiritual hierarchy and expressing his divine will (at-one now with the will of god) to inform and pervade continuously the world of men with his overshadowing consciousness. it was a tremendous affirmation, sent forth upon the energy of his developed will, his all-inclusive love and his intelligent mind. this affirmation has made all things possible. it was also to the magnetic power of the will that christ referred when he said "i, if i be lifted up, will draw all men unto me" this had no reference to the crucifixion but to the magnetic will of the christ to draw all men, through the life of the indwelling christ in every heart, out of the world of material values into the world of spiritual recognitions. it did not relate to death but to life; it had no reference to th

o the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out- 15- the reappearance of the christ copyright 1998 lucis trust and may it seal the door where evil dwells. let light and love and power restore the plan on earth. its extraordinary potency can be seen in the fact that hundreds of thousands of people are already using it day by day and many times a day; it is (1947) translated into eighteen different languages and used by people in all those languages; in the jungles of africa, groups of natives are using it and it can be seen on the desks of great executives in our major cit

that not a day goes by that the christ himself does not sound it forth. on the surface, the beauty and the strength of this invocation lie in its simplicity and in its expression of certain central truths which all men, innately and normally, accept the truth of the existence of a basic intelligence to whom we vaguely give the name of god; the truth that, behind all outer seeming, the motivating power of the universe is love; the truth that a great individuality came to earth, called by christians the christ, and embodied that love so that we could understand; the truth that both love and intelligence are effects of what is called the will of god, and finally the self-evident truth that only through humanity itself can the divine plan work out. this plan calls mankind to the expression of

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

that has happened is the result of these energies, pouring cyclically through nature and through that part of nature which we call the human kingdom. to understand what is today taking place we must recognise that these energies are seven in number. they are called by many names in many different lands, but for our purposes the following seven names will be used: 1. the energy of will, purpose or power, called in christian lands the energy of the will of god. 2. the energy of love-wisdom, called frequently the love of god. 3. the energy of active intelligence, called the mind of god. 4. the energy of harmony through conflict, affecting greatly the human family. 5. the energy of concrete knowledge or science, so potent at this time. 6. the energy of devotion or idealism, producing the curre

r turmoil may serve to clarify your vision and restore confidence in god's plan and its divine love and loveliness. let us, therefore, consider these forces and their originating centres, and thus acquire perhaps a new vision and a more constructive point of view. 1. the influence of the rays today. first: the most obvious and powerful force in the world today is that of the first ray of will and power. it works out in two ways: 1. as the will of god in world affairs, which is ever the will-to-good. steadily if you study human history intelligently you will see that there has been a regular and rhythmic progression toward unity and synthesis in all departments of human affairs. this unity in multiplicity is the eternal plan a unity in consciousness, a multiplicity in form. 2. as the destru

ilitating forces of the second ray energy. the shamballa energy prepares the way for the energy of the hierarchy. thus it has been from the beginning of time, but the cycles of the hierarchy, though relatively frequent, have not coincided with those of shamballa, which are rare and infrequent. as time progresses, the impact of the shamballa force will be more frequent because men will develop the power to stand and withstand it. hitherto it has been too dangerous an energy to apply to mankind, for the results have worked out destructively, except in the first great lemurian crisis. its work has, therefore, been confined almost entirely to the hierarchy whose members are equipped to handle it and to assimilate it correctly and also to use it for the benefit of humanity. now the experiment i

pure idealism which gave them birth and which lies behind them as the motivating (though unrecognised) impulse. you cannot grasp or view these great mental trends as does the hierarchy. hence much of your confusion and your difficulty. if we consider these three great planetary centres and their relationships in tabular form we can get the general idea more clearly in mind: i. shamballa. will or power. planetary head centre, the holy city. purpose. plan spiritual pineal gland. life aspect. ruler- sanat kumara, the lord of the world. the ancient of days. melchizedek. ii. the hierarchy. love-wisdom. planetary heart centre. the new jerusalem. consciousness. group unity. ruler- the christ. the world saviour- 12- the destiny of the nations copyright 1998 lucis trust iii. humanity .a ctive inte

consider the energy of the two minor rays, the sixth and the seventh, which are in many ways of more immediate moment to the masses and of tremendous effectiveness. one is of moment because of its pronounced hold and because of the crystallisation it has produced particularly in the world of thought, and the other- 14- the destiny of the nations copyright 1998 lucis trust because its hold and its power, its influence and its effects will be of an increasing momentum. one is potent in producing the necessity for the present chaos; the other is potential and holds in its activity the seeds of the future. this is a fact of great interest and of really practical import. it takes us, moreover, into the realm of prevision. i would have you remember, at this point, that no prevision is divorced e

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

is therefore the recognition in oneself, not theoretically but as a fact in one's experience, of one's complete identification with the universal mind, of one's constituting a part of the great world life, and of one's participation in the eternal persisting existence. understanding. this must be appreciated in its literal sense as that which "stands under" the totality of forms. it connotes the power of recession or the capacity to withdraw from one's agelong identification with form life. i would like to point out that this withdrawal is comparatively easy for those who have much of the first ray quality in them. the problem is to withdraw in the esoteric sense, but to avoid at the same time the sense of separateness, of isolation and of superiority. it is easy for first ray people to r

n be drawn into activity, and one of the most useful and potent is the study and interpretation of symbols. symbols are the outer and visible forms of the inner spiritual realities, and when facility in discovering the reality behind any specific form has been gained, that very fact will indicate the awakening of the intuition. first ray people belong to what is called the "destroyer ray" and the power of the first aspect, which is the power to bring to an end, flows through them. they will have a tendency to destroy, as they build, through a wrong direction of energy, through over-emphasis of energy in some particular direction, or through misuse of energy in work with themselves or others. many first ray people have the tendency to pride themselves on this and hide behind a plea that, be

plea that, being upon the first ray, a destructive tendency is unavoidable. such is not the case. builders, such as second ray people always are, have to learn to destroy, when prompted by group love and acting under- 5- glamour: a world problem copyright 1998 lucis trust the will or first ray aspect. destroyers have to learn to build, acting ever under the impulse of group love and utilising the power of attachment in a detached manner. both groups, builders and destroyers, must ever work from the standpoint of reality, from the inner nucleus of truth and must "take their stand at the centre" the study of symbols tends to bring this about and when carried out with faithfulness and diligence, will produce three effects: 1. it trains in the power to penetrate behind the form and to arrive a

requires an effort and a determination not to be swayed by personality reactions. to many it is not easily apparent how the penetration into the meaning of a symbol can provide a means whereby the dormant buddhic or intuitional faculty can be brought into functioning activity. it is a delicate art, this art of symbol reading, of "spiritual reading" as our ancient master, patanjali, calls it. this power to interpret symbols ever precedes true revelation. the comprehension of a truth for which a line or a series of lines composing a symbolic form may stand is not all that has to be done. a good memory may remind you that a series of lines forming a triangle or a series of triangles signifies the trinity, or any series of triplicates within the macrocosmic or microcosmic manifestation. but th

ion. this latter stage is called "synthetic recognition" having studied the form and become aware of its emotional significance, you pass to the stage of grasping the basic idea of the symbol, and from thence to a- 7- glamour: a world problem copyright 1998 lucis trust synthetic comprehension of its purpose. this leads to true esotericism which is the practical application of its living synthetic power to the springs of individual life and action. i would ask you to render not only an intelligent interpretation of the symbol, but also a recognition of the more subtle reaction of your sensitive feeling nature to the symbol as a whole. study a total of four symbols a year. first, approach the symbol from its form aspect and seek to familiarise yourself with its outer aspect, with the sum tot

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ating source or other. the etheric body is in reality naught but energy. it is composed of myriads of threads of force or tiny streams of energy, held in relation to the emotional and mental bodies and to the soul by their coordinating effect. these streams of energy, in their turn, have an effect on the physical body and swing it into activity of some kind or another, according to the nature and power of whatever type of energy may be dominating the etheric body at any particular time. through the etheric body, therefore, circulates energy emanating from some mind. with humanity in the mass, response is made unconsciously to the rulings of the universal mind; this is complicated in our time and age by a growing responsiveness to the mass ideas called sometimes public opinion of the rapidl

ediate needs sensed by the working adepts. he then presents the new idea, new discovery, or the new revelation to the group of adepts (telepathically, of course, my brother) and, when it has been discussed by them, he later presents it to his group of disciples. among them he will find one who responds more readily and intelligently than the others and this one, through his clear thinking and the power of his formulated thoughtforms, can then influence other minds. these others grasp the concept as theirs; they seize upon it and work it out into manifestation. each regards it as his special privilege so to do and, because of this specialising faculty and his automatically engendered responsibility, he throws back of it all the energy which is his, and works and fights for his thoughtforms

tream of energy of some special kind upon the physical plane where it can become an attractive centre of force and draw to itself similar types of ideas and thought currents which are not strong enough to live by themselves or to make a sufficiently strong impact upon the human consciousness. in union is strength. this is the second law governing telepathic communication. the first law is: 1. the power to communicate is to be found in the very nature of substance itself. it lies potentially within the ether, and the significance of telepathy is to be found in the word omnipresence. the second law is: 2. the interplay of many minds produces a unity of thought which is powerful enough to be recognised by the brain. here we have a law governing a subjective activity and another law governing

r anything, on the part of the receiving agent create streams of emanating energy which rebuff or repulse that which seeks to make contact, such as the directed thought of someone seeking rapport. when these streams are adequately strong, they act like a- 6- telepathy and the etheric vehicle copyright 1998 lucis trust boomerang and return to the emanating centre, being attracted back there by the power of the vibration which sent them forth. in this thought lies hid the cause of: a. the failure on the part of the broadcasting or transmitting agent. intense desire to make a satisfactory impression will attract the outgoing thought back again to the transmitter. b. the failure on the part of the receiving agent whose own intense desire to be successful sends out such a stream of outgoing ene

onsive, or one party is intensively occupied with some mental problem and is encased in a wall of thoughtforms and therefore impervious to impressions. you can see, therefore, how a cultivation of detachment is a necessary qualification for success in telepathic work. all who seek to tread the path of discipleship are endeavouring to live in the head centre, and through meditation to bring in the power of the soul. the problem which you face, as disciples learning telepathic sensitivity, is founded on two things: a. upon which of your three bodies is the most active; thereby is indicated where you live subjectively most of the time- 7- telepathy and the etheric vehicle copyright 1998 lucis trust b. upon which centre is the most expressive in your equipment, and through which you contact mo

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

th the eternal persistent causes than with the effects of these sources upon that ephemeral creation, a human being and his temporary existence upon a most unimportant planet. as he seeks to do this, he will discover for himself the signs of the essential divinity of man a divinity which is to be found in the infinite grasp of man's consciousness when illumined by the light of the soul and in his power to project his thought into the consciousness of those manifold lives whose "energetic movements" he must perforce share because his small modicum of energy is an integral part of theirs. there is one aspect of energy for which the modern astrologer makes very little allowance, and yet it is of paramount importance. this is the energy which emanates from or radiates from the earth itself. li

anets as they rule and direct his personality affairs from their different "stations" in the twelve houses of his horoscope. there are two ways in which this is done: first: by having the horoscope duly cast and then taking steps to determine what should be done to negate the planetary influences where it is deemed desirable to control the personality reactions. this has to be done by the applied power of thought. this necessitates complete confidence in the understanding and interpretation of the astrologer and the recognition of the exact moment of birth. one wonders if these conditions of the exact moment and the completely wise astrologer are ever to be found as yet. second: by consciously assuming the position of the spiritual observer, and by cultivating the power to respond to the s

influence. from a certain point of view, one can generalise largely and say that these are the correspondences in the solar system to the three great centres of force which produce and control manifestation and evolutionary progress in the human being: 1. the great exterior, yet controlling, constellations are analogous to that centre of force which we call the monad and to its universal will-to-power which is distinctive of the first divine aspect. 2. the twelve constellations might be regarded as embodying the soul aspect and, for the present, their effect upon the individual must be regarded and should be studied in terms of consciousness and of the development of the life of the soul. this is in essence the will-to-love. 3. the planets, twelve in number (seven sacred planets and five

rucifixion of the animal physical nature, particularly along sex lines. we must remember that the hierarchies work under the law of attraction; it is the law of the builders- 23- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust this first (sixth) hierarchy has for its type of energy the first aspect of the sixth type of cosmic electricity, and wields special power, therefore, in conjunction with the lowest fire, or "fire by friction" as it makes itself felt on the sixth plane. these lives are called "the burning sons of desire" and were the sons of necessity. it is said of them in the old commentary "they burned to know. they rushed into the spheres. they are the longing of the father for the mother. hence do they suffer, burn, and long through the si

mes increasingly effective, until after the final and fifth initiation the non-sacred planets have no effect, though the initiate wields their energies potently as they pour into and through his vehicles of reception, of response and of expression, for all three activities and purposes must be noted. the energies of the twelve constellations are blended with those of the twelve planets, but their power to evoke response, and to be consciously received, recognised and employed, is dependent entirely upon the type of response mechanism of the planetary life and of the individual man. it has been rightly said that consciousness is dependent upon the vehicles of consciousness, upon their point of development and upon the ability of the individual to identify himself with the energies and impul

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

998 lucis trust little better than would otherwise have been the case. we are all very human and she was very human too. why did she suffer? because her chosen path is on the line of the world saviours. she has gone back to her own master k. h. for yet more daring work with him for the christ. she asks us to keep the arcane school bright and shining as it is now, to keep it filled with the saving power of a world-wide gathering of loving hearts, which it is, and to see to it that we truly serve. sincerely yours (signed) foster bailey new york december 16, 1949 introduction what finally decided me to write about my life was a letter i had in 1941 from a friend in scotland who said that he felt that i would really render a service if i could show people how i became what i am from what i was

cceeded. my major life conflict has been the battle between my soul and my personality and that still goes on. as i write this i am reminded of a meeting of a certain "group movement" to which i was inveigled in 1935 at geneva, switzerland. a smug, hard-faced, smiling "professional" grouper was present as leader and there were a lot of people eager to testify to their wickedness and to the saving power of christ, giving the impression that god was personally interested as to whether (as one of them testified) she apologised to her cook for rudeness. to me, good manners and not god should have been sufficient incentive. anyway, a charming woman got up elderly, smart and twinkling with humor "i am sure you have a wonderful testimony to make" said the leader "no" replied the lady "no, the bat

ater found. thus i began consciously the age old search for the world of meaning which must be found, if any answer to the perplexities of life and the sorrows of humanity is to be discovered. progress is rooted in the mystical consciousness. a good occultist must be, first of all, a practicing mystic (or do i mean a practical mystic perhaps both) and the development of the heart response and the power to feel (and to feel accurately) should naturally and normally precede the mental approach and the power to know. surely spiritual instinct must precede spiritual knowledge, just as the instincts of the animal, the child and of the undeveloped person always precede intellectual perception. surely vision must come before the mode to make the vision a reality is mastered. surely questioning an

about his chin and the shape of his head "but he hasn't any chin and his head is very small and perfectly round" i said, completely puzzled "well, then, alice dear, why not leave him to god" with that she walked off. i have left many people to god since then. now right here let me go on record and say that i believed in conversion at that time and i believe in conversion today. i believed in the power of christ to save then and i believe in it a thousandfold more today. i know that people can turn from the error of their ways and i have seen them again and again find that reality in themselves which st. paul calls "christ in you, the hope of glory" upon that knowledge i stake my eternal salvation and the salvation of all mankind. i know that christ lives and that we live in him and i know

and his assistant, another man. the tooth was in a bad way and had to come out so i begged him to give me gas and pull it out. he looked at me in rather a peculiar manner but proceeded to do as i asked. when i came out of the gas and was feeling myself again, he read me the riot act, telling me that i had no means of knowing that he was a decent man, that whilst under gas i was completely in his power and that it was his experience that stray men, wandering around india, were no better than they should be. before going he extracted a promise from me to be more careful in the future. i have been as a general rule but i remember him with gratitude, even though i have forgotten his name. in those days i was utterly fearless; i did not know what it was to be afraid. part of this was a natural

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

it at last possible to impart the laws of magnetic healing, and to indicate the causes of those diseases originating in the three inner bodies which today devastate the human frame, cause endless suffering and pain, and usher man through the portal which leads to the world of bodiless existence. only today is man at the point in the evolution of his consciousness where he can begin to realise the power of the subjective worlds, and the new and vast science of psychology is his response to this growing interest. processes of adjustment, of elimination and of cure engage the minds of all thoughtful people as well as of all suffering people. we have much to do, and i ask therefore for patience on your part. when one enters the realm of healing, one enters a world of much esoteric knowledge, a

he prime requisite of all healers is a sympathetic rapport with the patient, so that the healer achieves insight into the trouble and establishes the confidence of the patient? two words i give you which embody the requirements of all true healers, and towards which you must work. they are magnetism and radiation. a healer must be magnetic above everything else, and he must attract to him: a. the power of his own soul; this involves alignment through individual meditation. b. those whom he can help; this involves a decentralised attitude- 5- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust c. those energies, when need arises, which will stimulate the patient to the desired activity. this involves occult knowledge and a trained mind. the healer must under

r effects, and must be so regarded by humanity if the right attitude towards disease is to be assumed. this is oft forgotten by the fanatical healer and by the radical exponent of an idea, finitely grasped and in most cases only part of a greater idea. 4. methods of healing and techniques of alleviation are peculiar to humanity and are the result of man's mental activity. they indicate his latent power as a creator, and as one who progresses towards freedom. they indicate his discriminative ability to sense perfection, to vision the goal, and hence to work towards that ultimate liberation. his error at this time consists in: a. his inability to see the true uses of pain. b. his resentment at suffering. c. his misunderstanding of the law of nonresistance- 8- a treatise on the seven rays- vo

o death, and his feeling that the disappearance of the life out of visual perception through the medium of form, and the consequent disintegration of that form, indicates disaster. 5. when human thought reverses the usual ideas as to disease, and accepts disease as a fact in nature, man will begin to work with the law of liberation, with right thought, leading to nonresistance. at present, by the power of his directed thought and his intense antagonism to disease, he only tends to energise the difficulty. when he reorients his thought to truth and the soul, physical plane ills will begin to disappear. this will become apparent as we study later the method of eradication. disease exists. forms in all kingdoms are full of inharmony and out of alignment with the indwelling life. disease and c

hus can he pour the vital healing force upon the patient. this is magnetic work. it cures disease, or may increase the so-called evil state, according to the knowledge of the healer. the healer must seek to link his soul, his brain, his heart and auric emanation. thus can his presence feed the soul life of the patient. this is the work of radiation. the hands are needed not. the soul displays its power. the patient's soul responds through the response of his aura to the radiation of the healer's aura, flooded with soul energy. in considering the causes of disease, i find it necessary to speak a word in connection with conditions external and internal. it will be apparent to the casual thinker that many diseases and many causes of death are due to environing conditions for which he is in no

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

lance to our aggressive materialism. if this new synthesis is to restore cultural and spiritual unity in mankind, the occidental world will have to acquire humility when it turns to the orient. the oriental world will not, because of its inherent nature, generate the physical energy to go to the west. we westerners went into the east in search of markets outlets for the products of our mechanical power and we must return to our own world, magnetized by the subjective energies of the east and conscious of it. our aggressive commercial penetration of oriental lands and peoples has had the end result of bringing the literature, the philosophy and the arts of the east into the west as uncalculated dividends. we can, if we choose, make use of the vast heritage of oriental culture available to u

our main hope of survival in this highly polarized world lies in a prodigious effort at synthesis of the two cultures while there is still time. should the orient deny us that time and decide to meet us merely on our own grounds, then this might write finis to the story for all of us, east and west. during our industrial and expansionist age there have been increasing evidences of the permeating power of oriental thought in the fields of science, philosophy and the arts of the west. psychosomatic medicine, parapsychology, jung's analytical psychology are only a few indications of contemporary inwardly-oriented researches. the re-entry of the spiritual factor in life and education is something more than a recrudescence of some earlier forms of christian ideology. in this education for the

ulcation of the group spirit, for that is the first expression of true love. two points only would i make: first of all, in teaching children up to fourteen years of age, it is necessary to bear in mind that they are emotionally focussed. they need to feel, and rightly to feel beauty, strength and wisdom. they must not be expected to rationalise before that time, even if they show evidence of the power so to do. after fourteen years and during adolescence their mental response to truth should be drawn out and counted upon to deal with presented problems. even if it is not there, an effort should be made to evoke it. secondly, an attempt should be made to approximate the child's place upon the ladder of evolution by a study of his background, his physical equipment, the nature of his respon

ereby the process is carried on, but it is of course far more personal in its implications. reading is concerned essentially with the realisation of a clothed idea of some kind, whereas writing is, curiously enough, concerned with the individual's conscious self-relation to ideas, and his use of words in writing is the measure of the grasp he may have of these universal ideas. arithmetic (and the power to add, to subtract, and to multiply) is related also to the creative process and concerns the production of those forms upon the physical plane which will adequately produce the idea and bring it to manifestation. vision might be regarded as concerning itself with the higher levels of the mental plane, whereon the idea is sensed and seen. writing has a more definite relation to the concrete

comes possible when the first aspect of the bridging energy of man can function and the soul (manifesting its third or lowest aspect) can begin to work. creative work can be carried forward when two of the "knowledge petals" of the egoic lotus are unfolded. the man can produce, through knowledge and creative energy, something upon the physical plane which will be expressive of the soul's creative power. when two of the "love petals" are also unfolded, then a genius makes his appearance. this is a technical piece of information for those students who are studying the science of the ageless wisdom, but it is of no value to those who do not recognise symbology, or the fact of the higher ego or soul. it might be of value here if i clarified my use of the words "higher ego" as you know, if you

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

dition some aspirants, a spiritual ambition which is working through a very small personality; some could make rapid progress but are prone to inertia perhaps they just do not care enough. all desire to move forward, all possess a strong inner spiritual life, but the group antahkarana is usually still incomplete and the aspect of pure reason, which is of the heart, does not control. the evocative power of the spiritual triad is not, therefore, adequate to hold the personality steady and the invocative power of the personality is nonexistent speaking from the angle of the group personalities which make up the personality aspect of the ashram. this is a factor which can only become potent if certain personality relations are adjusted and inertia is overcome. then, and only then, can the "gro

under consideration. then, having established a rapport with her, i have three things to do. first, i must gather the group of disciples as a whole into my aura and so gauge its general- 8- discipleship in the new age- volume ii copyright 1998 lucis trust condition of receptivity for that must determine the scope of the intended communication. do you realise, my brothers, that as you extend your power to grasp the needed lessons and learn to train your minds to think in ever wider and more abstract terms, you draw from me a correspondingly adequate instruction? the limitation to the imparted truth lies on your side and not on mine. second, i must isolate in my own consciousness the extent of the instruction, detaching myself from all other concerns and formulating the needed material into

remember that increasingly there will be no individual life. this is as it should be. increasingly disciples should be aware of each other and tune in with ease on each other; increasingly the bonds of illumined loyalty should control; increasingly you will participate in each other's attitudes and conditions and thus learn the basic lesson of understanding. understanding is the secret behind all power to achieve identification with any form of divine expression; understanding is one of the prime factors in producing revelation, and this is one of the paradoxes of occultism. in the world of human thought, understanding follows the prescribed routine, it follows the presented fact. in the life of the spirit, understanding is a necessary predisposing cause of revelation. i would ask you to p

ays severs telepathic interplay) and based on loving understanding in which they again as individuals ask nothing for the separated self but only seek to give to each other and to the group. the above concerns and applies to your relation to me, to the hierarchy (which is "entered" through the process of initiation) and to each other. this relation, which indicates ability to touch the sources of power, love and light, carries with it the implications of service and work for humanity. iv. i shall, therefore, endeavour to interpret humanity to you (and to disciples everywhere) so that its present problems and its immediate opportunity may emerge clearly in your minds, and you will be able consequently to work intelligently and understandingly. the science of service needs elucidating and th

lane. its potency is that which evokes the physical form. most of the vehicles have a dual capacity invocation and evocation. they also have a third function: they ground or focus energy, thus producing a point of tension, of crisis and an interlude, prior to a process of transmission. ponder on these words. the physical body can be evoked into manifestation and subsequent activity, but it has no power of invocation. hence it is not a principle (as h.p.b. tells us in the secret doctrine) but is basically an automaton. the etheric body invokes and evokes; but it also, in relation to the physical plane, precipitates energy through a process of appropriation. a study of these things- 15- discipleship in the new age- volume ii copyright 1998 lucis trust will bring to our attention the entire s

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

yright 1998 lucis trust the externalisation of the hierarchy by alice a. bailey copyright 1957 by lucis trust copyright renewed 1985 lucis trust the great invocations let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. 1935 let the lords of liberation issue forth. let them bring succour to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe ha

r to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death- 1- copyright 1998 lucis trust fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light s

oint of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out. and may it seal the door where evil dwells. let light and love and power restore the plan on earth. 1945 section one introductory remarks the period of transition- 2- the externalisation of the hierarchy copyright 1998 lucis trust march 1934 one of the results of the world condition at this time is the speeding up of all the atomic lives upon and within the planet. this necessarily involves the increased vibratory activity of the human mechanism, with a consequen

piscean are beginning to slow down their activity and to be "occultly withdrawn" as it is called, or abstracted, whilst those which are responsive to the new age tendencies are, in their turn, being stimulated and their vibratory activity increased. 2. the world war marked a climax in the history of mankind, and its subjective effect was far more potent than has hitherto been grasped. through the power of prolonged sound, carried forward as a great experiment on the battlefields all over the world during a period of four years (1914-1918, and through the intense emotional strain of the entire planetary populace, the web of etheric matter (called the "veil of the temple) which separates the physical and astral planes was rent or torn asunder, and the amazing process of unifying the two worl

at the solar plexus centre is open and active. when the corresponding mental faculties are present in consciousness, then it means that the throat centre and the centre between the eyebrows are becoming "awake" and active. but the higher psychic powers, such as spiritual perception with its infallible knowledge, the intuition with its unerring judgment, and psychometry of the higher kind with its power to reveal the past and the future, are the prerogatives of the divine soul. these higher powers come into play when the head and heart centres, as well as the throat centre, are brought into activity as the result of meditation and- 6- the externalisation of the hierarchy copyright 1998 lucis trust service. let the student, however, remember two things: that the greater can always include th

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

ector, teacher or manipulator according to the major ray upon which his monad may be found. iv. a series of tests leading to initiation. when a man is beginning to demonstrate the qualities of his ray and to prove of gradually increasing importance to his group, he will be prepared through tests, through trials, and through temptations for those final stages in development which will put into his power: the knowledge of certain laws governing matter and form- 4- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the keys of the mysteries connected with energy, with polarity, and with group relation. certain words of power which will give him control over the elemental forces of nature. insight into the planetary plans. upon these i need not enla

nce all their own, are upon the involutionary arc, are following the law of their own being when they tend to become powerful, and thereby fully express that which is in them. c. a dominant controlling lunar lord who is that which we understand by the term the 'lower personality; he (if the personal pronoun can be used) is the sumtotal of the physical, astral and mental elementals, and it is this power which at present forces the 'fiery energies' of the body to feed the lower three centres. the etheric body has a unique and curious position, being simply the vehicle for prana or life and the centre which it uses exists in a category by itself. 3. all subhuman forms in their aggregate prove a powerful deterrent factor in the progress towards emancipation of the real man. they form the oppos

) as regards the hierarchy itself, speaking esoterically and technically, its members (many of them) are "being abstracted from the middle point of holiness and absorbed into the council of the lord" in other words, they are passing onward into higher work and are becoming custodians of the energy of the divine will and not simply the custodians of the energy of love. they will work henceforth as power-units, and not just as units of light. their work becomes dynamic instead of being attractive and magnetic, and is concerned with the life aspect and not just with the soul or consciousness aspect. their places are being taken under the law of ascension by their senior disciples, the initiates in their ashrams, and (under the same great process) the place of these initiates, who are thus bei

rapid progress but are too prone to inertia perhaps i could say that they do not care enough. each of them (and every other disciple) can place himself. all of them desire to move forward and possess a strong inner spiritual life hence my finding the time to work with them. but the group antahkarana is still incomplete and the aspect of pure reason and of the heart does not control. the evocative power of the spiritual triad is not, therefore, adequate to hold the personality steady and the invocative power of the personality is non-existent speaking from the angle of the group personalities which make up the personality aspect of the ashram. this is a factor with which they oft feel i have not to deal. it can only become a potent factor if certain personality relations are adjusted and in

all forms pours in upon the consciousness of the initiate, and the mystery of time, space and electricity stands revealed. the major effect of this revelation (prior to the third initiation) is to bring to the disciple a realisation of the "great heresy of separateness" as it focusses in him, the separated fully conscious individual aware of his past, conscious now of his ray and its conditioning power, focussed in his own aspiration, and yet part of the great whole of nature. from that moment onward he knows that divinity is all there is, and this he learns through the revelation of the inherent separativeness of the form life, through the processes of "the dark night of the soul" and its culminating lesson of the significance of isolation and the freeing process which brings about the me

ALICE BAILEY THE LABOURS OF HERCULES

tempt to tread the path. this perfection can be attained in two ways. it can be the result of slow and steady evolutionary growth, carried forward under nature's laws, cycle after cycle, until gradually the hidden god can be seen in man and in the universe. or, it can be the result [6] of systematized application and discipline on the part of the aspirant, producing a more rapid unfoldment of the power and life of the soul. in one analysis of discipleship, it has been defined as "a psychic resolvent, which eats- 7- the labours of hercules away all dross and leaves only the pure gold behind" it is a process of refining, of sublimation and of transmutation, carried steadily forward until at length the mount of transfiguration and of illumination is attained. the hidden mysteries and the forc

re to be utilized in a divine manner and in line with divine purpose, intelligently apprehended. when they have thus been utilized, the disciple finds himself en rapport with the universal and similar divine energies and powers, underlying the operations of the natural world. thus he becomes a worker under the plan of evolution and a cooperator with that great "cloud of witnesses, who through the power of their onlooking, and the result of their attainment, constitute the thrones, principalities and powers through the medium of which the one life guides all creation onward to a glorious consummation. such is the goal towards which hercules worked, and such is the goal before humanity as a whole, whose ultimate group achievement will be brought about by the many individual perfections. astr

perfections. astrological connotations a secondary object of this study is to present an aspect of astrology which will differ from that usually expressed. we shall trace the story of hercules as he passed through the twelve signs of the zodiac. in each sign he expressed its characteristics, and in each sign, he achieved some fresh knowledge of himself, and through that knowledge demonstrated the power of the sign and acquired the gifts which the sign conferred. in each of the signs we shall find him surmounting his natural tendencies, controlling and governing his destiny, and demonstrating the fact that the stars incline, but do not control [7] the form of astrology which will, i believe, in time supersede the ordinary kind, dealing with horoscopes, is that synthetic presentation of cosm

rs in the twelve signs enables the disciple to become the triumphant victor. then he can comprehend the significance of the fourth key thought and can exclaim in unison with the cosmic deity "listen to this great secret. although i am above birth and rebirth, or law, being the lord of all there is, for all emanateth from me, still do i will to appear in my own universe and am therefore born by my power and thought and will (the bhagavad gita, as compiled and adapted by yogi ramacharaka [14] hercules the disciple- the myth he stood before his teacher. dimly he understood that a crisis was upon him, leading to change of speech, of attitude and plan. the teacher looked him o'er and liked him well "your name" he asked and waited for an answer "herakles, the answer came "or hercules. they tell

forged for hercules, to guard his heart, the source of life and strength. this golden gift was girded on, and, shielded thus, the new disciple felt secure. he had yet to prove his strength. neptune arrived with horses twain and handed them, in leash, to hercules. straight from the place of waters came they, of beauty rare and proven strength. and hercules was pleased, for he had yet to prove his power to ride the horses twain. with graceful speech and brilliant wit came mercury, carrying [16] a sword of rare design, which he proffered, in a silver sheath, to hercules. he strapped it on the thigh of hercules, bidding him keep it sharp and bright "it must divide and cut" said mercury "and with precision and acquired skill must move" and hercules, with joyous words, tendered his thanks. he h

AN INTRO TO STUDY OF THE KABALAH

ent read by their light becomes a volume worthy of thc acceptance of a nation. i speak of the essentials of the kabalah, the ancient substratum of the kabalah. i grant that in many extant treatises these primal truths have been obscured by generations of editors, by visionary and often crude additions, and by the vagaries of oriental imagery; but the keynotes of a great spiritual divine concealed power, of its emanations in manifestation, of its energising of human life, of the prolonged existence of human souls, and of the temporary state of corporeal existence, are fundamental doctrines there fully illustrated; and these are the points of contact between the kabalah of the jew and the so-called esotericism of the teachings of buddha and of hinduism. it may be that the catholic church, fr

shall go up for us to heaven? the initial letters of the original words mi iolh lnv hshmilh, form the word milh, mylah, which word means circumcision, and the final letters are ihvh, the name jehovah: hence it was suggested that circumcision was a feature of the way to god in heaven. amen, amn is from the initials of adonai melekh namen "the lord and faithful king; and the famous rabbinic word of power used for talismans agla is formed of the initials of the words "ateh gibur leolam adonai "the lord ever powerful" or tu potens in saeculum dominine. temura is a more complex procedure and has led to an immense variety of curious modes of divination: the letters of a word are transposed according to certain rules and with many limitations: or again, the letters of a word are replaced by other

ded up to 34 and the total of numbers was 136. every talisman duly formed bore at least one god name to sanctify it: notable names were ih, jah; alh, eloah; then ihvh; then the notable 42 lettered name, which was really composed of others- aheie asher aheie (i am that i am) jah, jehuiah, al, elohim, jehovah, tzabaoth, al chai and adonai. the shemhamphorash, or separated name, was a famous word of power; it was formed of three times 72 letters: the words of three verses, 19, 20 and 21 of exodus xiv. were taken: the separated letters of verse 19 were written down, then the letters of verse 20 in reverse order, then those of verse 21 in direct order: this gave 72 names read from above down, each of 3 letters: to each was added either al or ih, and so were formed the names of the 72 angels of

points of view; as the eternal one, or ain sup, ain suph; as ahih, aheie, i am; as ihvh, who was, is and will be; and as alhim, elohim, god in nature, called adonai or lord. in the english old testament the word ihvh is translated lord, and elohim by god: boutell calls jah a contraction of jehovah. the jehovah of the old testament--as a tribal deity of personal characteristics, demonstrating his power and glory to a chosen people; oppressing other nations to do them service, and choosing as his special envoys and representatives men whom our civilisation would have condemned as not high enough for spiritual power, is not represented in the hebrew secret doctrine. the kabalah, indeed, is full of jehovah, ihvh, the divine four-lettered name, the tetragrammaton, but it is as the name of a gr

west manifestation of spirit, or spirit is the highest manifestation of matter. spirit is the only substance "matter" says a kabalist "is the mere residuum of emanation, but little above non-entity" the hindoo philosopher called matter a maya, a delusion. as already remarked the supreme being of the kabalah is found to be demonstrated in more than one aspect. at one time the inconceivable eternal power proceeding by successive emanations into a more and more humanly conceivable existence, formulating his attributes into conceptions of wisdom, beauty, power, mercy and governance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits, angels and men, the first word of atziluth; then formulating a reflection of the same exalted essences on the plane of the

ANALYSIS OF THE 5 6 INITIATION

father, osiris. the third adept is 5=6 of trapt which alludes to osiris, and he holds the wand of isis, the lotus wand. observe the correlation in the following diagram: b in f: the thoth wand held by isis. a in e: the osiris wand held by horus. c in b: the isis wand held by osiris. the three wands combined have a total of twenty-eight bands; twenty-eight equals ]j. these letters equal the word "power" in hebrew. 28=2+8=10=1, unity. power and unity are akin, in that as our order remains in a state of unity under the light, it shall act as a power for the will of light. the globe of the chief adept wand is the light, the phoenix is the life, the lotus is love. light, life, and love are displayed within the three wands of the chiefs of the second order. together they are one, working in per

jugum, the "yoke of the law" is the balance between destiny and free will "it is appointed once for a man to be born and once for a man to die" c and incense are in the middle of the altar. this is the glory of arik anpin. the altar is a symbol of flashing and brilliance. it is equilibrated in itself and therefore a fitting recipient of the flashing light, glowing brilliance, purity and balanced power. all kneel. the higher is invoked again. the aspirant is now fixed in trapt and looking upward to rtk. at this moment, the aspirant is no longer dead. he has re-entered the earth life. he is likened to a child with full potential of an adult. he is a person with the unconscious potential of an adept. it may be years before his/her adeptship is truly realized. themis (third adept) takes the c

lasting spirit of god descends! the chief adept is again the revealer of the mysteries as isis. he instructs the new adept. first, hyha is formulated, as well as trapt, and the light is brought down and cemented into the new adept via the analysis of the keyword. minutum mundum the light is shown, the radiance, and the four colors are explained. crook and scourge these are the symbols of balanced power and the light of osiris. serpent and sword the light that descendeth downward forming creation, and the light returning upward to the divine. 10 mystic mountain of abiegnus the steep ascent is only traversed by the persistent. many are called to adepthood, only a few achieve it. still, fewer that reach adepthood are capable of maintaining it in a constant upward ascent. the vault take note t

ANATHEMA OF ZOS

e called forth. the holy scribe is asked to record all in his scrolls. the triangle of the supernals is formulated, and lvx signs close the whole with glory, the glory of light. all are at peace in hwche anathema of zos the sermon to the hypocrite an automatic writing by austin osman spare preface do thy will magickal currents pass as the great wheel swings endlessly to and fro driven by words of power whose origin is inestimable. spare was a watcher on the threshold. agape of the christos had spent its force. it laid upon the land as a shroud when once it had been a bright and shining spell of liberation. under this pall the scorpion bred consciousness in the charnel house of putrefaction. monsters arose and walked the earth in the guise of living men and women. these are the hypocrites t

APOCALYPSE MOSES

d pray that the lord will hearken to me and send his angel (and bring me a plant from paradise, and i will bring it thee that thy trouble may cease from thee' 3 adam saith to him 'nay, my son seth, but i have (much) sickness and trouble' seth saith to him 'and how hath this come upon thee' chapter 7. 1 and adam said to him 'when god made us, me and your mother, through whom also i die, he gave us power to eat of every tree which is in paradise, but, concerning that one only, he charged us not to eat of it, and through this one we are to die. 2 and the hour drew nigh for the angels who were guarding your mother to go up and worship the lord, and i was far from her, and the enemy knew that she was alone and gave to her, and she ate of the tree of which she had been told not to eat. 3 then sh

righteous soul, who hath passed away from the earth' 4 even thus spake the angel, and ascended into heaven, glorifying (god) and saying 'allelujah (holy, holy, holy is the lord, in the glory of god the father, for to him it is meet to give glory, honour and worship, with the eternal life-giving spirit now and always and for ever. 5 amen (holy, holy, holy is the lord of hosts. to whom be glory and power for ever and for ever amen (then the archangel joel glorified god; saying 'holy, holy, holy lord, heaven and earth are full of thy glory.)the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 1 of 12 8/16/2006 5:17 pm the apocryphon of john (long version) translated by frederik wisse the teaching of the savior, and the revelation of the mysteries and the things hidden

APOCRYPHON OF JOHN

water of life. and it is he who gives to all the aeons and in every way (and) who gazes upon his image which he sees in the spring of the spirit. it is he who puts his desire in his water-light which is in the spring of the pure light-water which surrounds him "and his thought performed a deed and she came forth, namely she who had appeared before him in the shine of his light. this is the first power which was before all of them (and) which came forth from his mind, she is the forethought of the all- her light shines like his light- the perfect power which is the image of the invisible, virginal spirit who is perfect. the first power, the glory of barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal spirit and it was she who praised him, becaus

ogynous one, and the eternal aeon among the invisible ones, and the first to come forth" requested from the invisible, virginal spirit- that is barbelo- to give her foreknowledge. and the spirit consented. and when he had consented, the foreknowledge came forth, and it stood by the forethought; it originates from the thought of the invisible, virginal spirit. it glorified him and his perfect power, barbelo, for it was for her sake that it had come into being "and she requested again to grant her indestructibility, and he consented. when he had consented, indestructibility came forth, and it stood by the thought and the foreknowledge. it glorified the invisible one and barbelo, the one for whose sake they had come into being "and barbelo requested to grant her eternal life. and the inv

conceived from him. he begot a spark of light with a light resembling blessedness. but it does not equal his greatness. this was an only-begotten child of the mother-father which had come forth; it is the only offspring, the only-begotten one of the father, the pure light "and the invisible, virginal spirit rejoiced over the light which came forth, that which was brought forth first by the first power of his forethought, which is barbelo. and he anointed it with his goodness until it became perfect, not lacking in any goodness, because he had anointed it with the goodness of the invisible spirit. and it attended him as he poured upon it. and immediately when it had received from the spirit, it glorified the holy spirit and the perfect forethought, for whose sake it had come forth "and it

he revelation of the will of the invisible spirit and the will of the autogenes perfect man (appeared, the first revelation, and the truth. it is he whom the virginal spirit called pigera-adamas, and he placed him over the first aeon with the mighty one, the autogenes, the christ, by the first light armozel; and with him are his powers. and the invisible one gave him a spiritual, invincible power. and he spoke and glorified and praised the invisible spirit, saying 'it is for thy sake that everything has come into being and everything will return to thee. i shall praise and glorify thee and the autogenes and the aeons, the three: the father, the mother, and the son, the perfect power "and he placed his son seth over the second aeon in the presence of the second light oriel. and in the

he wanted to bring forth a likeness out of herself without the consent of the spirit- he had not approved- and without her consort, and without his consideration. and though the person of her maleness had not approved, and she had not found her agreement, and she had thought without the consent of the spirit and the knowledge of her agreement (yet) she brought forth. and because of the invincible power which is in her, her thought did not remain idle, and something came out of her which was imperfect and different from her appearance, because she had created it without her consort. and it was dissimilar to the likeness of its mother, for it has another form "and when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent. and its eyes were like lightning f

ARADIA GOSPEL OF THE WITCHES

ngs an invocation to the firefly, oneto mefitia, the goddess of malaria, and a long poetic prophecy relative to the hero. it is evidently fullof old latin mythologic lore of a very marked character. the whole of it may be found in a forthcom-ing work by the writer of the book, entitled the unpublished legends of virgil. london, elliot stock.diana as giving beauty and restoring strength.diana hath power to do all things, to give glory to the lowly, wealth to the poor, joy to the afflicted,beauty to the ugly. be not in grief, if you are her follower; though you be in prison and in darkness,she will bring light: many there are whom she sinks that they may rise the higher.there was of old in monteroni a young man so ugly that when a stranger was passing through thetown he was shown this gianni

rk, and it is manifesting itself in many ways in the fin de sicle, which is also a nervouschaos according to nordau, woman being evidently a fish who shows herself most when thewaters are troubled: oh, woman, in our hours of ease!the reader will remember the rest, but we should also remember that in the earlier ages the vastmajority of mankind itself, suppressed by the too great or greatly abused power of church andstate, only manifested itself at such periods of rebellion against forms or ideas grown old. and withevery new rebellion, every fresh outburst or debcle, or wild inundation and bursting over the barri-ers, humanity and woman gain something, that is to say, their just dues or rights. for as everyfreshet spreads more widely its waters over the fields, which are in due time the mor

and subject, because it is in studying the epochs whenwoman has made herself prominent and influential that we learn what the capacities of the femalesex truly are. among these, that of witchcraft as it truly was not as it is generally quite misunder-stood is as deeply interesting as any other. for the witch laying aside all question as to magicor its non-existence was once a real factor or great power in rebellious social life, and to this veryday as most novels bear witness it is recognised that there is something uncanny, mysterious,and incomprehensible in woman, which neither she herself nor man can explain.for every woman is at heart a witch.we have banished the broom and the cat and the working miracles, the sabbat and pacts withsatan, but the mystery or puzzle is as great as ever; n

drous secrets bide, seems tocast a new light on the christian sacrament. it is a type of resurrection from the earth, and wastherefore used at the mysteries and holy supper, and the grain had pertained to chthonicsecrets, orto what had been under the earth in darkness. thus even earth-worms are invoked in modern witch-craft as familiar with dark mysteries, and the shepherds pipe to win the orphic power must beburied three days in the earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by classic authorities,is the threatening diana, in case she will not grant a prayer. this recurs continually in

blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by classic authorities,is the threatening diana, in case she will not grant a prayer. this recurs continually in the witch-exor-cisms or spells. the magus, or witch, worships the spirit, but claims to have the right, drawn from ahigher power, to compeleven the queen of earth, heaven, and hell to grant the request. give mewhat i ask, and thou shalt have honour and offerings; refuse, and i will vex thee by insult. socanidia and her kind boasted that they could compelthe gods to appear. this is all classic. no oneever heard of a satanic witch invoking or threatening the trinity, or christ or even the angels orsaints. in fact, they

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ch were passed as apprentice, two as companion or fellow craft, and two as master mason. it was on the same conditions and with the same objects that the order in the eighteenth century was prepared to receive masons who had been proved into that which was denominated the illustrious grade and order of knights of the temple of jerusalem. the candidate undertakes in his obligation to do all in his power for the glorious restoration of the order; to succour his brethren in their need; to visit the poor, the sick and the imprisoned; to love his king and his religion; to maintain the state; to be ever ready in his heart for all sacrifice in the cause of the faith of christ, for the good of his church and its faithful. the pledge is taken on the knees, facing a tomb of black marble which repres

ual consanguinity only in respect of the templar chivalry, apart from succession and historical connection, but it retained a certain root, the poetic development of which is in werner's sons of the valley already mentioned, being the existence from time immemorial of a secret order of wise masters in palestine devoted to the work of initiation for the building of a spiritual city and as such the power behind the temple, as it was also behind masonry. in conclusion as to this part of my subject, the combined influence of the templar element in the chapter of clermont and that of the strict observance which superseded it had an influence on all continental masonry which was not only wide and general, but lasting in the sense that some part of it has persisted there and here to the present d

BASIL VALENTINE TWELVE KEYS

cture. hence the soul has to share the fate of the imperfect body, and when the body dies the soul has to leave it. for its dwelling has been destroyed by fire, and it is without a house wherein to abide. fixed salt has imparted to warlike mars a hard, firm, and durable body, which is evidence of the generosity of his soul; nor can fire be said to have twelve keys of basil valentine 15 of 95 much power over it. and if its strength be united to the beauty of venus, i do not say but that a precious and harmonious result may be obtained. for the phlegmatic or humid quality of the moon may be heated with the ardent blood of venus, and the blackness of venus removed with the strong salt of mars. you need not look for our metallic seed among the elements. it need not be sought so far back. if yo

isten twelve keys of basil valentine 20 of 95 to him in silence, since he was sent from above to explain to them the significance of what they had seen. when perfect silence prevailed, he delivered himself as follows: awake, o man, and behold the light, lest the darkness deceive thee! the gods revealed to me this matter in a profound sleep. happy is the man who knows the great works of the divine power. blessed is he whose eyes are opened to behold light where before they saw darkness. two stars are given by the gods to man to lead him to great wisdom. gaze steadily upon them, follow their lights, and you will find in them the secret of knowledge. the bird phoenix, from the south, plucks out the heart of the mighty beast from the east. give the animal from the east wings, that it may be on

in this way, look around upon the things that are in the world. then you will find the all vin vall, which is the attracting force of all metals and minerals derived from salt and sulphur, and twice born of mercury. more i may not say about all vin v all, since all is comprehended in all. my friends, blessed are ye if, by listening to the words of the wise, ye can find this great stone, which has power to cure leprous and imperfect metallic bodies and to regenerate them; to preserve men in health, and procure for them a long life v v as it has hitherto kept the vital fire burning within me so long that i am weary of life, and yearn to die. for his wisdom and mercy, and for the gracious gift which he has bestowed upon me so long ago, i am bound to render god thanks, now and evermore. amen

ssolution the sulphur and mercury be kept apart, and restored to its salt, you may once more obtain that form which was destroyed by the process of combustion. this assertion the wise of this world denounce as the greatest folly, and count as a rebellion, twelve keys of basil valentine 37 of 95 saying that such a transformation would amount to a new creation, and that god has denied such creative power to sinful man. but the folly is all on their side. for they do not understand that our artist does not claim to create anything, but only to evolve new things from the seed made ready to his hand by the creator. if you do not possess the ashes, you will be unable to obtain our salt; and without our salt you will not be able to impart to our substance a bodily form; for the coagulation of all

nothing. if you know twelve keys of basil valentine 38 of 95 how to find this spirit, you have the salt of the sages, and the incombustible oil, concerning which many things have been written before my time. although many philosophers have sought for me with eagerness, yet very few succeed at length in finding out my secret virtue. twelve keys of basil valentine 39 of 95 fifth key the quickening power of the earth produces all things that grow forth from it, and he who says that the earth has no life makes a statement which is flatly contradicted by the most ordinary facts. for what is dead cannot produce life and growth, seeing that it is devoid of the quickening spirit. this spirit is the life and soul that dwell in the earth, and are nourished by heavenly and sidereal influences. for a

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

ields for monastic and lay intersection within the tibetan religious sphere. the fifth and final chapter will analyze the oracle tradition in tibet and tsiu marpo s connection with it. tibetan oracles are individuals who act as vessels for a protector deity and thus are divinely possessed. in their possessed state of trance, oracles provide communal advice 9 see bentor 1996, p. xxi. 7 through the power of clairvoyance. historically important oracle lineages, such as the nechung (gnas chung) oracle of the dalai lamas, were even regularly consulted concerning nation-wide political matters. as there was once a tsiu marpo oracle, a final examination of tibetan oracles is important in order to uncover the full range of ritual practice and interpretation surrounding this deity. this last chapter

his very charnel ground of india. in tsang (gtsang),45 it is called the split cavern. my father is the savage demon lord lekpa. my mother is the violence demoness dongmarma. the essence of my life-energy is a tantra recited by glorious tamdrin" then the great spiritual master bestowed empowerments and gave tsiu marpo his secret name of k nkyap dorj drakpotsel (kun khyab rdo rje drag po rtsal "the power of the fierce, all-pervading vajra" later, when padmasambhava arrived in tibet, he was welcomed by tsiu marpo and his team of riders. there is some complexity in the conversion portion of this narrative. the root tantra explains that tsiu marpo and his team of horsemen were subdued and converted by avalokite.vara, yet its accompanying ritual scripture and lelung zh p dorj s text describe how

of tibet is perceived as a buddha land manifested out of the compassion of the bodhisattva avalokite.vara. matthew kapstein argues convincingly that this change was due to a dual process of buddhist conversion. during the height of imperial expansion in the yarlung dynasty, buddhism was incorporated for a number of political reasons to validate the empire as a center of the buddha s knowledge and power. after the dynasty fell, this mythic self-representation remained and the empire was in turn mythologized to validate buddhism. the attitude of conquest in tibet during these periods shifted from political to spiritual. by this process, the cult of avalokite.vara expanded in popularity, and in this view tibet itself came to supersede india as a land of buddhist origins.69 the evolution of ts

d their entourages. indeed, this ferocity is believed to be so intense that in some depictions, particularly statues, the fierce visages of such deities as tsiu marpo must remain hidden behind a concealing cloth (figure 15. there are a number of interpretations behind these hostile appearances. foremost, such visuals are evocative and memorable, given their hyperbolic nature. these are figures of power and thus their power is manifest in these harsh iconographic depictions. with might demons particularly tsiu marpo, a kingly might demon a military power is strongly suggested in these images. these figures ride powerful horses, send forth their hunting hounds, wear elaborate armor, and carry war banners. indeed, this is redundantly clear in the title of the root tantra, which is a tantra of

arpo, a kingly might demon a military power is strongly suggested in these images. these figures ride powerful horses, send forth their hunting hounds, wear elaborate armor, and carry war banners. indeed, this is redundantly clear in the title of the root tantra, which is a tantra of tsiu marpo as a warlord. this is a specifically iconic representation of royalty and martial force, as well as the power and subjugation inherent in each. before expansion, tibet was known as a land of disputing tribes and families; this is still indicative in many of the sectarian conflicts that pervade tibetan history. intertribal strife was common until the various groups of ethnic tibetans became centralized under one kingdom. nonetheless, border societies always held a fluctuating status in their relation

BLACK SERPENT1

for a theocracy? by geifodd ap pwyll the growing threat of a christian theocracy, and what demonolators and satanists can do about it in recent years, we have seen a dazzling swing of the american political pendulum toward the right. particularly, toward the *religious* right. some evangelical christians are trying to put "god" in the public square. some people are trying everything within their power to force the teaching of "intelligent design (the next step in the evolution of creationism) upon american school curriculums. and as we have seen with our current president, george w. bush, declarations of "faith" have become a good way for seeking public office. on televangelist programs, such as the fodder one might view on the trinity broadcast network, it is not uncommon for us to hear

of children in private christian schools. upon growing into adulthood, these children will be expected to work for the elimination of the first amendment, as their numbers grow larger. the dominionists believe that they will not have to forcefully take over the country. they expect that people will naturally and peacefully convert to their way of doing things. it's only a matter of "spreading the power of god's word" in other words, it's a matter of milking the first amendment for all it's worth and proselytizing until this particular brand of christianity grows to become the largest in the u.s; then, once they have become the majority, remove the first amendment and begin incorporating biblical commandments and punishments into american law. now i bet that many of my demonolator and satan

hristian scriptures (i.e, the new testament. this is a highly unusual position for fundamentalist christians to take. usually it is believed among the more conservative christians that the old testament is not nearly as important as the new testament. so this right here is an example of how unusual dominionists actually are. another thing is that dominionists openly claim that, should they attain power, they would oppress other religions and cultures through genocide and mass murder, rather than through proselytizing. even among some of the most conservative fundamentalist sects, it is generally believed by most that proselytizing against other religions is preferable to killing people. you will not typically hear of southern baptist preachers calling for the merciless execution of minorit

-faith forum would probably work best for a beginner) whatever you do (or don't do, the point is that if more of our people take an active role in demonstrating our humanity to people of mainline and mainstream religions, we will be working to protect our future from people of such questionable sanity as that of dominionists. it is important to remember that dominionists, should they ever come to power, will not rest at persecuting satanists or demonolators. they will also go after wiccans. they will also go after atheists and secular humanists. they will also go after other christians who do not conform to their ideas of what's right (i.e, most christians. we are all potential victims, and this in itself has the potential to unite us against such a threat. in closing, i would like to quot

ow why you want to join a sect and what you expect to gain from the experience. sects resemble nothing like the mysterious satanic cults you might see on tv or in the movies. so if you are really seeking something straight from your favorite horror film, you probably won t find it. it s a fact of life. there are many wrong reasons to seek sect membership. if you are seeking sex, drugs, a partner, power, magic secrets, or evil it is unlikely you are ready to join a sect. most sects frown on this mentality in its potential members because they are not sex clubs, most are drug free, and many frown on the member who is always putting the makes on members of the opposite sex. additionally, belonging to any religious organization has nothing to do with being powerful, teaching magic secrets, or

BLACK WITCHCRAFT

the will or cast the mind into the determined direction of ritual magick; the blade representing the luciferic mind of the magician. the skull cup, made from the top part of the human skull, makes a drinking bowl used in ceremonial or solitary practice. none of these ritual tools are required for practice, which depends solely on the means and predilection of the sorcerer. godforms hold specific power within the cults of witchcraft as what is empowered from the practitioner themselves. the gods and goddesses would not exist in any tangible form if humanity did not empower them; either subconsciously or consciously, thus by the adept becoming does the godform become. deific energy is a source not only based within the blood of the practitioner, of the atavistic or primal recesses of the hu

raft as what is empowered from the practitioner themselves. the gods and goddesses would not exist in any tangible form if humanity did not empower them; either subconsciously or consciously, thus by the adept becoming does the godform become. deific energy is a source not only based within the blood of the practitioner, of the atavistic or primal recesses of the human mind. this deific energy or power may be recalled into the flesh and conscious mind of the practitioner, thus one finds the knowledge undertaken by earlier sects such as the golden dawn, the maskhara of the arabic and asian tribes, austin osman spare s zos kia cultus, etc. there are numerous rituals explored by luciferian sabbat practitioners within the order of phosphorus and the black order of the dragon which utilize old

ctitioners within the order of phosphorus and the black order of the dragon which utilize old methods of lycanthropy and the shedding of flesh, of shape shifting by dream in therion form to go forth to the erotic convulsions of the infernal sabbat. the god of luciferian witchcraft is seth-an, or set (the same as samael, satan. this is the egyptian prince of darkness, a lord of chaos and sorcerous power. set should not be considered merely a god in an anthropomorphic sense, rather a deific force which is the very essence of our being. when azazel or lucifer brought to cain the black flame of consciousness, this was as too set s gift to mankind. by working in the circles of luciferian craft, you are merely fulfilling your ancient heritage. while some choose paths less dangerous than this; th

lack flame of consciousness, this was as too set s gift to mankind. by working in the circles of luciferian craft, you are merely fulfilling your ancient heritage. while some choose paths less dangerous than this; the reality of witchcraft as a luciferian gnosis cannot be denied. the great work in reference to set is for the magician to seek divinity, that is awareness, individuality and personal power. by believing in yourself rather than something higher than you (the only higher angelick or demonic being is you, the luciferic angel or holy guardian angel) you become as your models. within the black tradition the luciferian trinity which is composed of samael lilith cain hold significance in the model of practice within the cult. this trinity is an alchemical process of becoming in which

what formed our thoughts and gave us the inner fire of the black flame, our individual process of thought and free will. the magicians who aligned their will with the left way, that of samael (the devil, were given powers over the earth in one way or another; all the while strengthening, defining and expanding their conscious. in exodus 7 the magicians were able to make frogs and serpents by the power they obtained in the devil, thus such creatures are astral forms of ahriman (samael) and the dreaming body of witches and sorcerers -liber hvhi here we can see that samael or satan/shaitan, is not the all devouring aspect, but also the savior of humanity and the original planter of the seed of light in our being. through cain did his lineage survive and continue on spiritually to this presen

BLAVATSKY H P ANTHROPOGENESIS

al, than in the puranas. without the help of the later commentaries, compiled by generations of adepts, it would be impossible to understand the meaning correctly. in the ancient cosmogonies, the visible and the invisible worlds are the double links of one and the same chain. as the invisible logos, with its seven hierarchies (represented or personified each by its chief angel or rector, form one power, the inner and the invisible; so, in the world of forms, the sun and the seven chief planets constitute the visible and active potency; the latter "hierarchy" being, so to speak, the visible and objective logos of the invisible and (except in the lowest grades) ever-subjective angels. thus- to anticipate a little by way of illustration- every race in its[[vol. 2, page] 24 the secret doctrine

nder and from the moon) and sani, saturn* the krura-lochana (evil-eyed) and the asita (the dark; the fifth, under budha (mercury "so also with man and every 'man' in man (every principle. each gets its specific quality from its primary (the planetary spirit, therefore every man is a septenate (or a combination of principles, each having its origin in a quality of that special dhyani. every active power or force of the earth comes to her from one of the seven lords. light comes through sukra (venus, who receives a triple supply, and gives one-third of it to the earth. therefore the two are called 'twin-sisters' but the spirit of the earth is subservient to the 'lord' of sukra. our wise men represent the two globes, one over, the other under the double sign (the primeval svastica bereft of i

ad been thus degraded by posterity "the gods of our fathers are our devils" says an asiatic proverb. when draco ceased to be the lode-star, the guiding sidereal divinity, it shared the fate of all the fallen gods. seth and typhon was at one time, bunsen tells us "a great god universally adored throughout egypt, who conferred on the sovereigns of the 18th and 19th dynasties the symbols of life and power. but subsequently, in the course of the 20th dynasty, he is suddenly treated as an evil demon, insomuch that his effigies and name are obliterated on all the monuments and inscriptions that could be reached" the real occult reason will be given in these pages* sukra is the son of bhrigu the great rishi, and one of the seven prajapati, the founder of the race of bhargavas, in which parasu ram

on of swedenborg, who saw, in "the first earth of the astral world" inhabitants dressed as are the peasants in europe; and on the fourth earth women clad as are the shepherdesses in a bal masque. even the famous astronomer huygens laboured under the mistaken idea that other worlds and planets have the same identical beings as those who live on our earth, possessing the same figures, senses, brain-power, arts, sciences, dwellings and even to the same fabric for their wearing apparel (theorie du monde. for the clearer comprehension of the statement that the earth "is the progeny of the moon" see book i, stanza vi* this is a modern gloss. it is added to the old commentaries for the clearer comprehension of those disciples who study esoteric cosmogony after having passed through western learni

ertically; and this is man, the culmination of the deity on earth, whose body is the cross of flesh, on, through, and in which he is ever crucifying and putting to death the divine logos or his higher self "the universe" says every philosophy and cosmogony "hath a ruler (rulers collectively) set over it, which is called the word (logos; the fabricating spirit is its queen: which two are the first power after the one" these are the spirit and nature, which two form our illusory universe. the two inseparables remain in the universe of ideas so long as it lasts, and then merge back into parabrahm, the one ever changeless "the spirit, whose essence is eternal, one and self-existent" emanates a pure ethereal light- a dual light not perceptible to the elementary senses- in the puranas, in the bi

BLAVATSKY H P COSMOGENESIS

misery. 39 the great breath. 43 being and non-being. 45 the eye of dangma. 47 alaya, the universal soul. 49[[vol. 1, page] x contents. page. stanza ii- the idea of differentiation. 53 the absolute knows itself not. 55 the germ of life was not yet. 57 the universe was still concealed in the divine thought. 61- stanza iii- the awakening of kosmos. 62 the great vibration. 63 nature's symbols. 65 the power of numbers. 67 the logoi and the dragon. 73 the astral light. 75 primeval radiations from unity. 79 the web of being. 83 conscious electricity: fohat. 85- stanza iv- the septenary hierarchies. 86 the sons of the fire. 86 the vehicle of the universe- the dhyan chohans. 89 the army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza v- foh

tnote(s* badaoni wrote in his muntakhab at tawarikh "his majesty relished inquiries into the sects of these infidels (who cannot be counted, so numerous they are, and who have no end of revealed books. as they (the sramana and brahmins) surpass other learned men in their treatises on morals, on physical and religious sciences, and reach a high degree in their knowledge of the future, in spiritual power, and human perfection, they brought proofs based on reason and testimony, and inculcated their doctrines so firmly that no man could now raise a doubt in his majesty even if mountains were to crumble to dust, or the heavens were to tear asunder" this work "was kept secret, and was not published till the reign of jahangir (ain i akbari, translated by dr. blochmann, p. 104, note* karakorum mou

ilosophic doctrine, as, e.g, the evolution of the planetary chains" the danger was this: doctrines such as the planetary chain, or the seven races, at once give a clue to the seven-fold nature of man, for each principle is correlated to a plane, a planet, and a race; and the human principles are, on every plane, correlated to sevenfold occult forces- those of the higher planes being of tremendous power. so that any septenary division at once gives a clue to tremendous occult powers, the abuse of which would cause incalculable evil to humanity. a clue, which is, perhaps, no clue to the present generation- especially the westerns- protected as they are by their very blindness and ignorant materialistic disbelief in the occult; but a clue which would, nevertheless, have been very real in the

tive. in the poetical phraseology of manu these conditions are called the "days" and the "nights" of brahma. the latter is either "awake" or "asleep" the svabhavikas, or philosophers of the oldest school of buddhism (which still exists in nepaul, speculate only upon the active condition of this "essence" which they call svabhavat, and deem it foolish to theorise upon the abstract and "unknowable" power in its passive condition. hence they are called atheists by both christian theologians and modern scientists, for neither of the[[footnote(s* nominalists, arguing with berkeley that "it is impossible. to form the abstract idea of motion distinct from the body moving("prin. of human knowledge" introd, par. 10, may put the question "what is that body, the producer of that motion? is it a subst

called the sub-root; and in conjunction with radiant heat, it recalls "dead worlds to life" in its higher aspect it is the soul of the world; in its lower- the destroyer[[vol. 1, page] 14 the secret doctrine. the secret doctrine establishes three fundamental propositions (a) an omnipresent, eternal, boundless, and immutable principle on which all speculation is impossible, since it transcends the power of human conception and could only be dwarfed by any human expression or similitude. it is beyond the range and reach of thought- in the words of mandukya "unthinkable and unspeakable" to render these ideas clearer to the general reader, let him set out with the postulate that there is one absolute reality which antecedes all manifested, conditioned, being. this infinite and eternal cause- d

BLUE EQUINOX

articular plane, not the intellectual. liber xliv. the mass of the phoenix. a ritual of the law. liber xli. thien tao. an essay on attainment by the way of equilibrium. liber dccclxviii. liber viarum vi. a graphic acccount of magical powers classified under the tarot trumps. course viii publications are specially suited to the grade of major adept, whose task is the attainment of the full magical power. it is highly desirable that aspirants to this grade should have attained the 9th degree of o.t.o, in which case much secret knowledge is offered them besides that openly published. the methods of examination for the inner college differ therefore from those employed in the outer. additional publications will be referred, as they are issued, to the proper course. the exempt adept will posses

e beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process whereby a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it is yet possible for initiates to guide others. 4. every man must overcome his own obstacles, expose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly

th thy coils unto the heart, and it was as the joy of all the spring. 8. but i beheld in thee a certain taint, even in that wherein i delighted. 9. i beheld in thee the taint of thy father the ape, of thy grandsire the blind worm of slime. 10. i gazed upon the crystal of the future, and i saw the horror of the end of thee. 11. further, i destroyed the time past, and the time to come.had i not the power of the sand-glass? the equinox 78 12. but in the very hour i beheld corruption. 13. then i said: o my beloved, o lord adonai, i pray thee to loosen the coils of the serpent! 14. but she was closed fast upon me, so that my force was stayed in its inception. 15. also i prayed unto the elephant god, the lord of beginnings, who breaketh down obstructions. 16. these gods came right quickly to min

i, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenuously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee! 58. but i am the fool that heedeth not the play of the magician. me doth the woman of the mysteries instruct in vain; i have burst the bonds of love and of power and of worship. 59. therefore is the eagle made one with the man, and the gallows of infamy dance with the fruit of the just. 60. i have descended, o my darling, into the black shining waters, and i have plucked thee forth as a black pearl of infinite preciousness. 61. i have gone down, o my god, into the abyss of the all, and i have found thee in the midst under the guise of no thing. 62. b

pr monstrator p. imperator pro coll. ext. achad cancellarius 101 liber cl de lege libellum preface the law do what thou wilt shall be the whole of the law. in righteousness of heart come hither, and listen: for it is i, to mega qhrion, who gave this law unto everyone that holdeth himself holy. it is i, not another, that willeth your whole freedom, and the arising within you of full knowledge and power. behold! the kingdom of god is within you, even as the sun standeth eternal in the heavens, equal at midnight and at noon. he riseth not: he setteth not: it is but the shadow of the earth which concealeth him, or the clouds upon her face. let me then declare unto you the mystery of this law, as it hath been made known unto me in divers places, upon the mountains and in the deserts, but also

BOOK OF ENOCH

heard everything from them, and i understood what i saw: but not for this generation, but for a distant generation that will come. 1.3] concerning the chosen i spoke; and i uttered a parable concerning them: the holy and great one will come out of his dwelling. 1.4] and the eternal god will tread from there upon mount sinai, and he will appear with his host, and will appear in the strength of his power from heaven. 1.5] and all will be afraid, and the watchers will shake, and fear and great trembling will seize them, up to the ends of the earth. 1.6] and the high mountains will be shaken; and the high hills will be laid low and will melt like wax in a flame. 1.7] and the earth will sink, and everything that is on the earth will be destroyed, and there will be judgment upon all, and upon al

ry out with the sound of their cries, up to the gate of heaven. 9.3] and now to you, oh holy ones of heaven, the souls of men complain, saying "bring our complaint before the most high" 9.4] and they said to their lord, the king "lord of lords, god of gods, king of kings! your glorious throne endures for all the generations of the world, and blessed and praised! 9.5] you have made everything, and power over everything is yours. and everything is uncovered, and open, in front of you, and you see everything, and there is nothing that can be hidden from you. 9.6] see then what azazel has done; how he has taught all iniquity on the earth and revealed the eternal secrets that are made in heaven. 9.7] and semyaza has made known spells, he to whom you gave authority to rule over those who are wit

ler gates, the stars of heaven pass, and go towards the west, on the path that has been shown to them. 36.4] and when i saw, i blessed, and i will always bless the lord of glory, who has made great and glorious wonders so that he might show the greatness of his work, to his angels, and to the souls of men, so that they might praise his work. and so that all his creatures might see the work of his power, and praise the great work of his hands, and bless him forever! 10) the book of methuselah (pages 46-48) this short section has many interesting features. the story is set some years later. methuselah is now head of the family (since enoch went off to live with the angels (see 81.6, a year after he wrote the book. methuselah's son lamech is now grown up, and his first son is born. at 106.2

heaven and i fell upon my face. 65.5] and my great-grandfather enoch came, stood by me, and said to me "why did you cry out to me, with such bitter crying and weeping? 65.6 and a command has gone out from the lord against those who dwell upon the dry ground that this must be their end. for they have learnt all the secrets of the angels, and all the wrongdoings of the satans, and all their secret power, and all the power of those who practice magic arts, and the power of enchantments, and the power of those who cast molten images for all the earth. 65.7] and further, how silver is produced from the dust of the earth and how soft metal occurs on the earth. 65.8] for lead and tin are not produced from the earth, like the former; there is a spring which produces them, and an angel who stands

hining sun makes many revolutions; for a blessing and for a curse. and the path of the journey of the moon is for the righteous light but for the sinners; darkness. in the name of the lord, who has created a division between light and darkness, and has divided the spirits of men, and has established the spirits of the righteous, in the name of his righteousness. 41.9] for no angel hinders, and no power is able to hinder, because the judge sees them all, and judges them all himself. 42.1] wisdom found no place where she could dwell, and her dwelling was in heaven. 42.2] wisdom went out, in order to dwell among the sons of men, but did not find a dwelling; wisdom returned to her place, and took her seat in the midst of the angels. 42.3] and iniquity came out from her chambers; those whom she

BOOK OF JASHAR

observers. the first human couple is utterly alone, in the middle of the vast stage that god has made for them. so they come together by their fire and, in doing so, they begin the first human family. 2. as in genesis, the second son abel is favored because of the meat that he brings, but his sacrifice to god here becomes dinner for his mother and her youngest son. human's crippled arm creates a power vacuum and an apparent absence of authority that causes the sibling rivalry between cain and abel to escalate into a mortal struggle. like the european powers of 1914, cain and abel find themselves in a deadly situation where whoever attacks first would be expected to win, and so the fear of a fatal conflict can become a self-fulfilling prophecy. cain feels that he must kill abel in a surpri

o the fear of a fatal conflict can become a self-fulfilling prophecy. cain feels that he must kill abel in a surprise attack, because abel anticipates the possibility of such an attack and may try to save himself by killing cain in a surprise attack instead. cain may have expected that, when his brother was dead and he was the strongest individual in the clan, then he would become its leader. his power bid fails, however, because eve and human find at last a solidarity and strength in the process of burying abel. confronted by the bitter fruits of anarchy, they apparently reach an understanding that they must work together to make a new social system. so eve now comes to human's side (a "help meet for him" as described in genesis 2.18) to support him in retaking the leadership of the famil

oo strong. even nimrod, a philosopher-king and prophet, could not achieve the suppression of disputes and the union of the noahites without force and killing. when his ability to exercise force weakens in his old age, he finds that he is trapped in his position, because the families of his victims are waiting for revenge. he understands that they will devour him if he ever lets go of the reins of power, but his great hands are weakening. with a flash of genius, nimrod solves his problem by developing the first state religion. he diverts the people from their anger at him by a system of public sacrifices and monumental building. this state religion gives his regime a new support, other than his own ability to apply military force, and so he is able to maintain his position long enough to di

, but his great hands are weakening. with a flash of genius, nimrod solves his problem by developing the first state religion. he diverts the people from their anger at him by a system of public sacrifices and monumental building. this state religion gives his regime a new support, other than his own ability to apply military force, and so he is able to maintain his position long enough to die in power and get a glorious state funeral. the generations that follow nimrod repeat his story: a king is needed to suppress disputes, but subsequent resentment against the king can be deflected only by awesome monumental building and sacrifice. the only difference in each generation is that, to earn the people's awe, each king needs to build a tower that is greater than the previous king's. it is no

s is that this j-strand was intended by its author, not as theology nor as history, but as literature. that is, it was written just to be a good story, which might tell us something fundamental about the universe or might simply entertain us. bloom compares j to shakespeare's "king lear" which is not diminished by being neither history nor theology. after reading bloom, i became fascinated by the power of simple stories to transform our view of society. the best works of economic theory are also such stories, but written in a new and specialized vocabulary. i began to wonder whether the creative process by which we write modern social science might in some ways be similar to the way that the ancient prophets produced their scriptures. then, i came across the biblical references to jashar

BOOK T

upiter libra 30 5 of cups loss in pleasure mars scorpio 31 6 of cups pleasure sun scorpio 32 7 of cups illusionary success venus scorpio 33 8 of wands swiftness mercury sagittarius 34 9 of wands great strength moon sagittarius 35 10 of wands oppression saturn sagittarius 36 2 of pentacles harmonious change jupiter capricorn 37 3 of pentacles material works mars capricorn 38 4 of pentacles earthly power sun capricorn 39 5 of swords defeat venus aquarius 40 6 of swords earned success mercury aquarius 41 7 of swords unstable effort moon aquarius 42 8 of cups abandoned success saturn pisces 43 9 of cups material happiness jupiter pisces 44 10 of cups perfected success mars pisces 45 2 of wands dominion mars aries 46 3 of wands established strength sun aries 47 4 of wands perfected work venus a

rus 51 8 of swords shortened force jupiter gemini 52 9 of swords despair and cruelty mars gemini 53 10 of swords ruin sun gemini 54 2 of cups love venus cancer 55 3 of cups abundance mercury cancer 56 4 of cups blended pleasure moon cancer no. card the twenty-two keys of the book letter attribution 57 the foolish man the spirit of gr:alpha-iota-theta-eta-rho aleph air 58 the magician the magus of power bet mercury book t page 2 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 such are the titles of the abodes or atouts of thooth; of the mansions of the house of my father. the descriptions of the seventy-eight symbols of this book "t" in a circle, composed of two white bars; together with their meanings. of the aces first in order and importance are the four aces, representing the f

61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death the child of the great transformers: the lord of the gates of death nun scorpio 71 temperance the daughter of the reconcilers: the bringer

ght, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes "invoked" as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv. the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five con

he whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen, or royal, cards the four kings the four kings, or "figures mounted on steeds" represent the yodh forces of the name in each suit: the radix, father and commencement of material forces, a force in which all the others are implied, and of which they form the development and completion. a force swift and violent in its action, but whose effect soon passes away, and th

BOOK OF BLACK SERPENT

entirely evil and are only to be overcome by the aid of celestial powers and virtues, both visible and invisible, and so the pious man will have nothing to fear from these 'intelligences' but the unwise and impious man may already be the victim of their assaults. the sustenance of these powers infernal is fear and hence, if the magician is without fear these enemies of the human race can have no power. the archdaemons and qliphoth rely not on the existance of god to incarnate, but the denial of the existence of god- only through willingly renouncing the truth, the living god or right action can these spirits bring a human being to ruin. the qliphoth and their servitors: neptune thamiel (thamal: thadekiel+ abraxsiel+ mahaziel+ azaza l +lufugiel pluto chaigidel (chigdal: chedeziel+ itquezie

f the arch-daemons. it is very important that no part of this be left out, for that would surely lead you to ruin. the arch-daemons may appear (at first) in an invisible form. to make them become visible to the your eyes all that is necessary is to shed blood, either that of an animal, or that of a woman, or your own, and by and by, they will appear in their true form, as the blood gives them the power to take shapes, such as they are. here follows the manner of invoking the arch-angels, all the rest of this will be given unto you by them: the angelick conjuration. begin this by reciting ps lxii, cxli, cixx and lxxxvi. then begin the followingoration. o most illustrious prince of the heavenly hosts, holy michael+ gabriel+ uriel+ raphael; the archangels, from thy celestial home defend me, a

earth and all things by a word! who sent his only-begotten son into the world to crush the spirit of evil with its bellowing; do thou speedily give heed and send thine holy and effulgent ministering angels from their stations. let them come that they might administer thine virtue, strength and wisdom unto me, in these actions, with whatever spirits i call forth. let the prince of darkness have no power over me and his servitors no power to enslave me but assist me that i may act to the glory of god. bring strength, o lord, by thine holy angels raphael, gabriel, uriel and michael; who resisted against lucifer and his raving followers which fell from heaven, and were consigned to hell for a time and a time; who serve god in consistancy and faith; who sing "holy! holy! holy! art the lord of h

BOOK OF DOOM

t primum: about the book of doom 1.1. eons ago, long before mankind roamed this planet, there is a brotherhood of sorcerers. 1.2. they are masters of wisdom, science, and knowledge unheard of yet in the history of mankind of our days. 1.3. they decide to have their knowledge accessible to all who are ready, willing, and worthy. 1.4. therefore they create a book that contains the keys to all their power, science, knowledge, and wisdom. 1.5. the name of this book is the book of doom. 1.6. this is so because this book means doom to servitude, mediocrity, and weakness. 1.7. the book of doom has been available for mankind as long as they roamed this planet, first as an oral tradition, then in written copies or in ideogrammic forms that were well guarded. 1.8. it exists in many forms and transla

ok of doom. 1.6. this is so because this book means doom to servitude, mediocrity, and weakness. 1.7. the book of doom has been available for mankind as long as they roamed this planet, first as an oral tradition, then in written copies or in ideogrammic forms that were well guarded. 1.8. it exists in many forms and translations. 1.9. each of its forms contains the keys that unlock the knowledge, power and wisdom of the ancient empire. 1.10. with the power of the book of doom you will receive the keys so that you can work toward being accepted into the great interstellar order of algol. 1.11. the decision lies always with you. 1.12. this is so because you are the one who decides about his or her own fate. 1.13. if you think that you are ready for the book of doom, you may go ahead to reach

the powerful, and for the resourceful. 2.16. algol symbolizes the principle of creative dynamics in the universe at the threshold of creation. 2.17. structured deities that emanate from algol take undeserved credit for some creation in the past. 2.18. seeded by algol, the o.a.i. was one of the most powerful dynamic and creative forces in human history. caput tertium: imperium infernalis 3.1. true power expresses itself in its effects. 3.2. it is not in need to express itself in exterior form. 3.3. the choice is yours: you may wield power openly or in secret; in either case you can benefit from the fruits of it. 3.4. hierarchies of spirits reflect processes of power. 3.5. with any hierarchy of spirits you have the keys to specific expressions of power. 3.6. in the beginning is chaos. 3.7. a

secret infernal counsels, whose names are: asmodeus, leviathan, baal, belphegor, and lucifuge. 3.16. the fourth realm of the great infernal empire is the domain of the twelve dukes, whose names are: ashmunaday, kedemel, set, hasmoday, sorath, hekate, lilith, barzabel, behemoth, nambroth, zazel, and hismael. 3.17. study well what the spirits of the infernal hierarchy have to tell you, and all the power will be yours. 3.18. the structure of the o.a.i. is following the principles of the infernal hierarchy and so should all groups that are truly left path, small and large, from the top to the bottom. translator's note: the algolic spiritual hierarchy is somewhat reflected in the grimoire "the threefold coercion of hell by doctor johannes faust" translated into english by k.h.w. however, the n

system of eighteen runes of the armanen system. this is irrefutable proof that this system is based on the only authentic school of runes there ever has been. however, the sequence of the sounds is different from the sequence of the armanic runes. why this is so is to remain a mystery for the uninitiated person. no doubt we have to do here with the keys to powerful mantras that add greatly to the power of the system of the only authentic runes on the planet. you have to learn the symbols and the correct pronunciation of the letters for maximum effect of the mantras and spells that you use them for. the symbols of the letters of the infernal alphabet are only accessible to initiates of the o.a.i. note also that the first eighteen letters refer to the first three infernal realms. the number

BOOK OF PLEASURE

state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds to the nature of the desire, i.e, when the mind is worried because of the non-fulfilment of such desire and seeks relief. by seizing this mood and living, the resultant vacuity is sensitive to the subtle suggestion of the sigil. different religions and doctrines as means to pleasure, freedom and power. what is there to believe, but in self? and self is the negation of completeness as reality. no man has seen self at any time. we are what we believe and what it implies by a process of time in the conception; creation is caused by this bondage to formula. the book of pleasure (self love) get any book for free on: www.abika.com 3 actions are the expressions of ideas bound up in the belief; t

those who have much knowledge, cannot tell you exactly what "belief" is, or how to believe in what defies natural laws and existing belief. surely it is not by saying "i believe; that art has long been lost. they are even more subject to bewilderment and distraction directly they open their mouths full of argument; without the book of pleasure (self love) get any book for free on: www.abika.com 4 power and unhappy unless spreading their own confusion, to gain cogency they must adopt dogma and mannerism that excludes possibility. by the illumination of their knowledge they deteriorate in accomplishment. have we not watched them decay in ration to their expoundings? verily, man cannot believe by faith or gain, neither can he explain his knowledge unless born of a new law. we being everything

l, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. their methods depending on a morass of the imagination and a chaos of conditions, their knowledge obtained with less decency than the hyena his food, i say they are less free and do not obtain the satisfaction of the meanest among animals. self condemned in their disgusting fatness, their emptiness of power, without even the magic of personal charm or beauty, they are offensive in their bad taste and mongering for advertisement. the freedom of energy is not obtained by its bondage, great power not by disintegration. is it not because our energy (or mind stuff) is already over bound and divided, that we are not capable, let alone magical? some believe any and every thing is symbolic, and can be

as the fulness of creation. without assertion the mightiest energy, without smallness it may appear the least among things. its possession ours without asking, its being free, the only thing that is free. without distinction, it has no favourites, but nourishes itself. in fear all creation pays homage-but does not extol its moral, so everything perishes unbeautifully. we endow ourselves with the power we concieve of it, and it acts as master, never the cause of emancipation. thus for ever from "self" do i fashion the kia, without likeness, but which may be regarded as the truth. from this consultation is the bondage made, not by intelligence shall we be free. the law of kia is its ever original purpose, undetermined, without change the emanations, through our conception they materialize t

should destroy; we should be already dead? have faith! the canons of science are quite correct, they do not disappoint the doubt! our greater familiarity-"this impulse to knowledge" will certainly bring us the disease and death they give! and also give us in compensation their powers of destruction! for the destruction of whom? things will be squared! is this the value of the will? this "will to power"-how life preserving! how furthering of discriminate selection! how pleasing! most noble explorers! o, you scientists-go on discovering the bottomless pit! when you are sodden with science-the lightning will thunder out the murder? new hope will be born? new creatures for the circus (the conception of) god-head must ever evolve its inertia for transmutation to its very opposite-because it co

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

s a would-be practitioner or as one purely academically interested, then i welcome you. i hope you get as much out of this material as did my previous students- bright blessings raymond buckland san diego, california introduction lesson one 1 the history and philosophy of witchcraft history and development. persecutions. re-emergence. the philosophy of witchcraft. principles of wiccan belief. the power within. spells and charms. lesson two 13 beliefs deities; the god and goddess of witchcraft; reincarnation; retribution; between lives. your temple. your altar and its furniture. magick an introduction. lesson three 27 tools, clothing and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting star

s, carminatives and aromatics, cathartics, demulcents, diaphoretics, diuretics, emollients, expectorants, nervines, nerve stimulants, refrigerants, sedatives, stimulants. vitamins in herbs. the art of prescribing medicine. some simple treatments medicinal drinks, syrups, decoctions, teas, mixtures, ointments. witches' pharmacopoeia. sources. lesson eleven 155 magick physical body. circle. cone of power. dancing and chanting. feeling. drawing down power. releasing the power. timing. cord magick. candle magick. love magick. sex magick. binding spell. protection. form of ritual. lesson twelve 175 the power of the written word runes. ogham bethluisnion. egyptian hieroglyphics. theban. passing the river. angelic. malachim. pictish. talismans and amulets. power raising dance. general dancing. mu

purely christian invention; there being no mention of him, as such, before the new testament. in fact it is interesting to note that the whole concept of evil associated with the devil is due to an error in translation. the original old testament hebrew ha-satan and the new testament greek diabolos simply mean "opponent" or "adversary. it should be remembered that the idea of dividing the supreme power into two good and evil is the idea of an advanced and complex civilization. the old gods, through their gradual development, were very much "human" in that they would have their good side and their bad side. it was the idea of an all-good, all-loving deity which necessitated an antagonist. in simple language, you can only have the color white if there is an opposite color, black, to which yo

ing of the methods by which works of witchcraft are wrought and directed, and how they may be successfully annulled and dissolved' deals with 'the several methods by which devils through witches entice and allure the innocent to the increase of that horrid craft and company; the way whereby a formal pact with evil is made; how they transport from place to place; how witches impede and prevent the power of procreation; hoiv as it were they deprive man of his virile member; how witch midwives commit horrid crimes when they either kill children or offer them to devils in most accursed wise; how witches injure cattle, raise and stir up hailstorms and tempests and cause lightning to blast both men and beasts. then follow remedies for the above. the third part of the book 'relating to the judici

were a part of the natural order of things, not separate from it. not "above" it. modern wo/man has lost much, if not all, of that closeness. civilization has cut them off. but not so the witch! even today, in this mechanized, super-sophisticated world that this branch of nature (woman and man) has created, the wicca retain their ties with mother nature. in books such as brett bolton's the secret power of plants we are told of the "incredible "extraordinary" healthy reaction of plants to kindness; of how they feel and react to both good and evil; how they express love, fear, hate (something that might be borne in mind by vegetarians when they become over-critical of meat-eaters, perhaps. this is no new discovery. witches have always known it. they have always spoken kindly to plants. it is

BUDGE E

d they occupy the same positions in the boat as they did in the first division. it is, however, important to notice that immediately in front of ap-uat we see two serpents, which are called isis and nephthys respectively, occupying the front of the boat. no carpet or mat hangs over the bows of the boat, and the utchat is not represented on its side; the boat moves over the waters by means of some power exerted either by itself or by some of the gods who stand in it. in front of the boat of af the way is led by a procession of four boats, which are moved, presumably, by the same power which moves the boat of ra. the first boat has ends which terminate in bearded human heads, and its celestial and solar character is attested by the sign for "heaven" and the utchat, with which its sides are o

his steps" click to view second hour. upper register. gods nos. 1-7. 6. lioness-headed deity, with a similar attribute, called ketuit-tent-ba, i.e "cutter of the soul" all the above gods are in mummied form, and occupy chairs of state. 7. a god standing upright, and holding a kherp sceptre or weapon in his left hand; he is called p. 29 [paragraph continues] sekhem-a-kheftiu i.e "overcomer of the power of the enemy" 8. a hawk-headed god, with a uraeus on his head, called heru-tuat, i.e "horus of the tuat" 9. a god, who holds a knife in his left hand, and has his right raised to strike; he is called seben-hesq-khaibitu. click to view second hour. upper -register. gods nos. 8-15. 10, 11. two ape-headed gods, called respectively benti and aana. 12. a god with the head of a hawk and the head o

gods who are in the following of ra, and they make offerings of water to the spirits by the command of this great god, and they kindle flames of fire in order to burn up the enemies of ra, and there is wailing to them, and they lament after this great god hath passed them by. am-nebaui is the guardian of this field; whosoever knoweth [this] is in the condition of a spirit equipped with [words of power, and [the gods] protect [him" p. 37 the five lines of text which contain the address of the gods to ra, and the answer of the god, read- p. 38 p. 39 p. 40 the gods of the tuat speak to this great god as he entereth in with understanding to the boundary, and he is borne over net-ra into urnes, saying "hail, thou who risest as a mighty soul (kha-ba-aa, who hast received [the things which belon

o af. his jawbones are to him, and ra taketh up his position in ament. thy boat is to thee, and it is thy right, thou art guided along, and those who convey thee over the water and who dwell in the earth make calamities to come upon apep straightway on thy behalf. thy protector is the star-god (sba, thou art praised and adored, thy soul passeth on, thou goest onward and thy body is equipped with power, and the regions) are opened [to thee. the doors of the hidden land are opened [before thee, osiris cometh unto thee, osiris avengeth thee, and thy word is maat against thy enemies. thou goest to rest, thou goest to rest in ament, and thou comest into being in the form of khepera in the east" this great god sendeth forth words to the gods who dwell in the, tuat and to those who inhabit urnes

nd that ye may not be destroyed and overcome by your own foul odour, and that ye may not be choked by your own dung, and that ye may untie and cast away your swathings, and that ye may lift up your legs and walk upon them, and that ye may stretch out your arms, and that your souls may not be made to remove themselves from p. 42 you. o ye who live in your forms, and who utter your words of magical power, who are provided with your swords [whereby] ye may hack in pieces the enemies of osiris, whose seasons are permanent, whose years are well established, who pass your state of being [in] your hours, who dwell in your estates, who have your barley in your bread cakes, who have loaves of bread made of the grain which is yours, whose word is maat, depart from my boats, and retreat before [my] i

CASE PAUL F THE BOOK OF TOKENS

e meditations aloud. they are written in the first person; hence this practice gives them a potent auto-suggestive influence for counteracting negative patterns in subconsciousness. moreover, even a casual survey of the text shows it to be the self-declaration of the divine spirit in man. to read it aloud is, in a measure, to participate in the illumination of the sage through whose mind the life-power formulated its self-expression in these stirring phrases. the meditations in this book include the occult meaning of the twenty-two hebrew letters, illustrated by the tventy-two major tarot keys which correspond thereto. the tarot keys represent the symbolic powers of consciousness in pictorial form, used by initiates for the transmutation of personality and the attainment of union with god

ly expressed through an uncompleted image of my divine perfection. woe unto them who condemn these my works unfinished! behold, they who presume to judge are themselves incomplete. through many a fiery trial of sorrow must they pass, ere the clear beauty of my wisdom may shine from out their hearts, like unto a light burning in a lamp of alabaster. 6 i am the doer of all. nothing moveth but by my power. mine is the healing influence flowing down from consecrated hands, mine the venom of the adder's fang. nothing falleth but by me and in whatsoever riseth mine is the power that lifteth up. 7 my presence is the substance of all things. i am the virgin snow on mountain heights; i am the fruitful loam in valley depths. i am the gold and silver of the temple vessels; i am the mire on sandals le

am the virgin snow on mountain heights; i am the fruitful loam in valley depths. i am the gold and silver of the temple vessels; i am the mire on sandals left by the faithful at the temple gate. see me and regard me equally in all, o israel, and thou shalt see indeed. 8 for seeing thus, shalt thou see, too, that nothing is, or can be, my antagonist. all, and in all shall i fight myself? what hath power to limit or defeat the very'source of power? know then, that all thy sense of conflict is but the shadow-play of ignorance. wait with patience on me, thy lord, and in my appointed time will i make clear what now is dark, and show before thee, straight and true, a path of safety in the very place where now an abyss of terror seems to open at thy feet. 9 i am the beginning of all beginnings, c

h patience on me, thy lord, and in my appointed time will i make clear what now is dark, and show before thee, straight and true, a path of safety in the very place where now an abyss of terror seems to open at thy feet. 9 i am the beginning of all beginnings, checked by neither time nor space, held by no bonds of name or form. present everywhere, centering the full perfection of mine exhaustless power, i am thy lord, o israel, and lord of countless hosts. seek me in the holy of holies, in the heart of the true temple, on the holy mountain. behold, i am with thee always, and i never sleep. 10 i am the height above all heights. my descent reacheth likewise below all depths. yet am i poised forever between height and depth in perfect balance. consider me under the aspect of aleph; there shal

th likewise below all depths. yet am i poised forever between height and depth in perfect balance. consider me under the aspect of aleph; there shalt thou find both height and depth and the path also which joineth them for descent and return. 11 aleph in truth am i, the ox of solar fire whose radiance lighteth all the world, whose life-breath ebbeth and floweth in creatures great and small, whose power taketh form in all the acts of men, of beasts, of plants, yea, and of things which seem inanimate, as well. aleph am i, the patient burden-bearer, strong to carry the heavy load of the manifest. aleph am i, the eternal worker, by whose might all fields are tilled, and from whose life all seeds derive their growth and increase. aleph am i, the first and the root. from mine unfathomable will t

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

of the goodness of the eternal. this thy body is the palace of the king; this thy body is the manifested world of god and man; this thy body is the seamless robe of adonai. for 1 am thy lord, and the lord and his temple are one [2we wicca01.txt a practical guide to witchcraft and magic spells by cassandra eason contents [insert pic p005- book cover (front (back) scan/ edit notes introduction- the power of white witchcraft 1- the origins and practice of witchcraft 2- creating spells and rituals 3- beginning magick 4- gods and goddesses 5- candles, colours and the zodiac 6- herbs in magick 7- oils and incenses in magick 8- crystals and protective magick 9- healing magick 10- ritual magick 11- moon magick 12- planets and angels 13- seasons and festivals 14- magick for you spell template gloss

irst scanned: 2002 posted to: alt.binaries.e-book note: 1. the html, text and pdb versions are bundled together in one zip file. 2. the pdf and prc files are sent as single zips (and naturally don't have the file structure below) structure (folder and sub folders) main folder- html files- nav- navigation files seite 1 wicca01.txt- pdb- pic- graphic files- text- text file -salmun introduction- the power of white witchcraft [insert pic p007 'merlin, give me the strength to carry on' i found this prayer not in some medieval book or carved on the wall of an ancient castle but written in ballpoint pen on a page torn from a diary and left- along with scores of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neol

secrets, she ensnared him with his own spells. the stone pile is known as merlin's tomb, and each year hundreds visit the site to thank the wizard or to ask for his aid. when i visited the tomb, prayers- written on scraps of paper or card- were squeezed into gaps in the stones or pinned to the tree that shelters the tomb. whatever the origins of the tomb, it has been transformed into a source of power. for this badly signposted spot, a short walk up a muddy track from a cramped, rough car park, had a tranquil, spiritual air that you might expect at a great cathedral or far more impressive stone circles. such spots unleash the magick inside us. but even if you never visit brittany or stonehenge at sunrise on midsummer's day, you can still make use of your own magick. this is a book about w

n similar forms in many different cultures and ages. today, however, too many modern societies have lost the sacred connection and scorn such gestures as superstition, treating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux shaman, explained 'in the old days when we were a strong and happy people, all our power came from the sacred hoop of the nation and, so long as the hoop was unbroken, the people flourished. the flowering tree was the living centre of the hoop and the circle of the four quarters nourished it. the east gave peace and light, the south gave warmth; in the west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was res

draw on the accumulated powers of many generations, especially in healing magick. this cosmic consciousness- or great mind or akashic record, as theosophists call it- is perhaps what made it possible for pyramids to be built at almost the same time in lands as far apart as egypt and south america, and for shamanism to follow similar patterns in unconnected continents. by accessing this source of power, we may create a ritual or use certain crystals without consciously knowing their significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magic

CASTING THE CIRCLE

ve and bless this circle of work! by who is named lucifer, come forth and bless this circle which is dedicated through thee. in the image of the morning star we each ascend, and in your image we become. prince of light and prince of darkness emerge as one! bless this circle! hail lilith, she who would bless our lives with joy and beauty, and the love of our kin. we seek the sorcerous path! by the power of the toad, sacred of hecate and the powers of night, avail the lunar current unto our selves, so that we shall emerge in the dark light of saturn! by the power of the serpent, sacred of asmodeus and lilith, bringers of the craft of olde, that we shall emerge in the waking dawn of phosphorus! by the power of the goat, oz as known to the secret. bring us union and that opposites are joined

CHAOS MAGICK AND LUCIFERISM

was and seek the very light of the vampire god. lucifer was not seeking to dethrone this devouring spirit, but to gain its essence (which is inherent in the morning star) and seek a light in another area of understanding. lucifer sought to free humanity from its sheep condition, all the while fought by the anthropomorphic-created god. god is chaos invariably and lucifer sought to manipulate this power, which the morning star has done successfully. the watchers and the nephilim understood this fact clearly and so did their will in the same fashion. the sabbatic bloodline of those descended from fallen angels is present clearly in this age, equaled with those who were spiritual heirs as well. the craft taught by the fallen angels is further outlined in my the book of the witch moon, which f

ons of the middle east to europe. this luciferian individual, who studied with the astrologer omar khayyam at the university of nishapur, was trained with various languages and techniques of war and survival. later on in life hassan overtook the eagles nest that is also called alamut. located on the southern shore of the caspian sea around the elburz mountain range, sabbah established a fanatical power base that was soon feared throughout the region. hassan i sabbah s faith seemed to be a gnostic dualistic similar to islam in a manicheism ideal. the religious head or what is called imam is a personal representative to god itself. only through this imam will one be able to journey to god. in western definitions, this concept is similar to the pope. sabbah was not only able to raise a number

ideas. luciferic magickians understand the usefulness of expanding the mind beyond dogma; to reach beyond what is commonly understood as accepted and to tear it to shreds, piss on it and smile while doing so. to reach to the heart or essence and reform it as you would so desire. this is the luciferian principle of chaos magick. to seek, understand and form to your ever-developing system. i am the power of my desire (id) aos all energy sources, which are altered or changed through magick and sorcery all emanate initially from the self. the essence of godhood begins and ends within the self, as it is known and not known from the individual. magick is a guidance factor in the development of man and woman to god itself, or as albert pike would say, lucifer. in our search for magickal power and

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

and her own, some dried flowers, and various roots and herbs. nana calls it a hand. like herself, it embodies the spirits of the "old souls" those enslaved africans who touched down more than a century earlier on the backwater jetty known as ibo landing. offering the hand to her kin, nana calls them to pay homage before embarking on their journey. she believes that their collective memory.and the power of her charm.will sustain them as conclusion 151 notes 157 index 209 black magic page 3 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 facing page illustration: advertisement from an eighteenth-century newspaper for an escaped slave, described as "a fortuneteller and conjurer" hall's wilmington gazette (north carolina, october 1798\ 2\ they enter

meaning of religion" for black people, but that "religion c mean[s] orientation.orientation in the ultimate sense, that is, how one comes to black magic page 5 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 terms with the ultimate significance of one's place in the world" these "extrachurch orientations" long adds "have had great critical and creative power" often touching "deeper religious issues regarding the true situation of black communities"[5 "religion" then, not only pertains to the formal creeds, doctrines, and theologies of a church-based faith tradition but includes beliefs that are embedded in the ordinary experiences and the deeply held attitudes, values, and activities of members of a group or community. it may also include what d

e notorious associations between it, racial blackness, and evil magic. yet this afro-caribbean religion (vodou, in kreyol) is quite distinct from the aggressive spiritual practices that arose in the united states, practices that were initially employed as sources of resistance by black people. the continuity of these supernatural harming traditions suggests that african-based beliefs in spiritual power as a force for self-defense persisted in african american spiritual beliefs. if harming was an important concern in black american spirituality, so much more was healing. chapter 4 considers african american understandings of the supernatural as both theoretical and practical ideas by which members of black communities interpreted suffering. like the\ 8\ african roots on which they drew, bla

enth-century predecessors, embraced beliefs that extended well beyond the prescribed territories of the church and the sunday school and into their everyday lives. although it is not clear that henry abraham would have claimed the title, his career manifests strong parallels with those of other african american supernatural healers, the conjurers. conjure is a magical tradition in which spiritual power is invoked for various purposes, such as healing, protection, and self defense. the relationship between conjure and african american religion.in particular, christianity.is somewhat ambiguous. conjure is usually associated with magical practices, unlike christianity, which is seen as a "religion" a dichotomy that suggests that they are in conflict with one another. yet from slavery days to

nited states. if we read this account as folklore, it underscores how religion and conjure were sometimes viewed by african americans as strange but potentially suitable bedfellows. the relationship between conjure and christianity, seen according to the perspective of the preacher, was inimical. seen from another perspective, however, the story suggests that the charm was beneficial, providing a power that supplemented the minister's own spiritual gifts. for him, the conjure hand delivered immediate results, while his own religious faith lacked the guarantee of efficacy. this story advances possibilities for understanding the intricate notions that operated for persons who might have practiced or believed in conjure. it indicates that two perspectives might have been dominant in african a

CHRONOLOGIA RORISPERGIUS

a (encyclopaedia of the brotherhood of purity) and, possibly, by hermetic sources< bahya s the duties of the heart, written in arabic in around 1075, denote the first complete assimilation of muslim ascetic theology into judaism -s.d. goitein, ebrei e arabi, 1980, p. 179> 1162 to 1227- life of genghis khan, conqueror of china and russia, invader of europe and islamic empire, destroyer of assassin power. approximate beginnings of the wandering of the gypsies of north india. 1163: work begins on the gothic cathedral of notre-dame de paris. 1165 prester john letter addressed to manuel commentus, emperor of byznatium. c.1165- 1210 jehan bodel troubadour from provence. c. 1165- c. 1230 eleazar ben judah of worms. sodei razayya("secrets of secrets) in 4 parts -1st part is a study of creation (so

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

nd therefore he also, as soon as he perceived that i undervalued myself and that nevertheless there stood a point upon my native country, moved one of the captains to entreat for us that we should be set upon the scale (without peril) at all adventures; especially seeing one of our native countries had a notable good mark. and truly it was not without reason that he, the page who had the greatest power of all the rest, was bestowed on me. for this i then returned him thanks, and immediately looked more diligently upon my native country, and found moreover that besides the ringlet, there were also certain delicate streaks upon it, which nevertheless i would not be thought to speak about to my own praise and glory. i saw much more too upon this globe than i am willing to reveal. let each man

i dared not look up, and so unawares permitted the virgin, who attended me on one side, to stand, which she soon perceiving, twitched me by the gown, and so led me to the table. to speak any further concerning the music, or the rest of that magnificent entertainment, i hold it needless, both because it is not possible to express it well enough, and because i have reported it above according to my power. in brief, there was nothing there but art and amenity. now after we had related our employment since noon to each other (however, not a word was spoken of the library and monuments, being already merry with the wine, the virgin began thus: my lords, i have a great contention with one of my sisters. in our chamber we have an eagle. now we cherish him with such diligence, that each of us is d

CLARIFICATION OATH

order as being first and foremost and above all- final! in accordance to tiphareth "that i will from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and united myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me" i further understand that harming myself not only places myself in jeopardy, but also my brothers and sisters of the body of christ, for when we harm ourselves, we harm all. therefore, i understand the irresponsible use of drugs, alcohol, or any substance that causes complete loss of control as being counterproductive to my growth, and the growth of the body as a whole! in a

the whole order. in being able to be an example of this brotherly love, i will attend all 0= 0 ceremonies, therefore being a teacher by setting the example" in addition, i will uphold my responsibilities as a member of the body of christ, by continuing my duties as a teacher to the outer order. i further promise and swear, that during the week of corpus christi, i will do everything in my divine power to be physically present at the temple of isis, therefore making the body of christ complete. i further understand this oath to be a clarification, between myself, the chief of the second order, and my higher sean when we speak of chinese mythology we need to be clear that it represents streams flowing together, running parallel, merging or diverging from many places and from many different

COLLIER IRENE CHINESE MYTHOLOGY

the fabled era of the ten legendary kings, a time before the dawn of history. thereafter, the historical period of chinese history is divided into a series of dynasties until the year 1911, the beginning of the period of modern government. a dynasty is a succession of rulers, all from the same family. each dynasty was unique in its approach and accomplishments. since each ruling family came into power in a period of upheaval, the dates of each dynasty are only approximate, and are strongly debated by chinese scholars old and new. the major dynasties and their dates are listed on page 12. in addition to the diversity of opinion regarding dates in chinese history, there are many systems for spelling the names of the chinese dynasties and other chinese words. in the interest of making this t

of the earth shortly after the creation of people. his predecessor, zurong the fire god, ruled the world peacefully before him. when gong became the ruler, he wanted to expand his influence by increasing the amount of water in the universe in the ratio of seventenths water to three-tenths dry land. to achieve his goal, gong sent torrential rains and came close to destroying the world in a fierce power struggle with the fire god.1 nuwa, the creator of people, appears in this myth to counteract the two gods destructive forces. although historically the two warring gods have most often been presented as giants, some paintings show gong as having a snake s body and a human face with red hair. zurong is traditionally shown with a massive human body featuring broad shoulders, red skin, and a re

the service of the natural or cultural orders is astounding in comparison with most other pantheons: pan gu [panku, n wa [nuwa. and the god gun [kun] are examples to be found in this collection.3 the walls continue: in the classical chinese scheme of things, then, there was no place for a jealous god who demanded the exclusive devotion of a chosen people in return for his help. the gods held the power to influence the seasonal cycles and the balance between wet and dry, but usually they only intervened to punish people for wicked behavior, or to relieve them from excessive suffering, and if one god acted with malice towards humankind, another god could be counted on to send down a culture hero to struggle on their behalf.4 61 the xia dynasty of the great yu and his descendants lasted for

and crossed the same burning deserts to return to his wife. when he lived in heaven, he had not cared about its comforts and luxuries. because of his status there as a mortal who served the gods, yi, too, had been invited to sumptuous feasts and had eaten the peach of immortality. the magical potion had enhanced his already powerful body and made him invincible. now on earth, however, he felt his power slipping day by day. although yi did not resent his banishment to earth, he was beginning to resent his decaying mortal body. when at last the archer returned home and presented the precious elixir to his wife, chang-o was delighted. she burned with the anticipation of returning to her sisters in the sky. the goddess begged him to take the medicine immediately, but her husband refused, remem

rell comments [s]he is polyfunctional and ambiguous. moreover, her attributes and functions evolve over the centuries in accordance 82 with the changing values of myth in society. thus she moves with relative ease from the role of wild and savage deity, the avenging goddess, to cultured and humanized queen, the audience- granting monarch. the major attribute of the queen mother of the west is her power to confer immortality, and it is this that comes into play in the later mythological and literary tradition.5 professor tao tao liu of oxford university tells of a version where the goddess chose, rather than was condemned, to reside in the moon: although chang-o was now a goddess again [after swallowing the elixir, she did not know where to go to enjoy her immortality. she could not go back

COMMENTARY ON THE SEAL OF THE NINE ANGLES

his is a very critical stage, because the existence of a third element introduces the notion of choice between the two opposites, either absolutely or relatively (aristotelian system) or of choice to aspire or not to aspire to universal perfections= platonic/pythagorean system. this is nyarlathotep, otherwise set, otherwise lucifer/satan, otherwise prometheus, otherwise thoth, who has created the power of perspective and the independent psyche of judgment. here "knowledge" becomes possible. in geometry we now have the triangle, which is the most rigid of figures and also creates a two-dimensional plane. note that, per the book of coming forth by night, the horus/set relationship actually fits into a threefold matrix rather than a twofold one. set is an independent intelligence with perspec

h seal, of the jewel of the seven stars. seven is thus a harbinger of doom to six: a shadowing- forth of the apocalypse to come. geometrically and numerically, like the aeon of horus, seven has an "identity crisis. additions or multiplications or powers of seven yield all sorts of random values and relationships. eighth angle: the temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered by the seven, and their seal is the seal of the order of the trapezoid

ing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered by the seven, and their seal is the seal of the order of the trapezoid (seal of the priesthood of the original church of satan. ninth angle: the culmination of this dynamic process: the black flame in its perfection: the 'will to power" of nietzsche in a glory of desire: the extension of the enlightened will and initiated psyche throughout all dimensions of space, time, and thought: what in the aeon of set would be uttered as xeper. all material contained herein copyright 1998 temple of set. all rights reservpl1-2 concerning the ceremony of the consecrating the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

reth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be christian to realize the invoking power of the word christ. is not christ within all of us? pagans and christians find a common ground in that osiris and christ are interchanged as symbolical archetypes of self sacrifice unto the higher. the next main point to highlight is the meaning, in mystical terms, of the one hundred and twenty years. the chief adept, second adept and the third adept then form the three sided triangle above

e above and below with their ankhs. this alludes to the emerald tablet which states "as above, so below" in addition, there is a qabalistic significance in that it alludes to the three phases of the soul. the linking or uniting of the neschamah, the ruach and the nephesch can only be accomplished in an atmosphere of zero space. this happens as the third order enters the vault to recharge it. this power is brought down from the triangle formed above by the wands into the pastos or the physical body through the ankhs below. in this case, the physical body of the third order is the devoted adepti of the second order. the etheric link is now sealed and confined through the lvx sign and the grand word. banishing of negative energy in the vault now we address the quarter of how negative energy i

en and should be recalled every day when we perform the qabalistic cross. let the celebration and solemn ceremony of the consecration of the vault remind us to always aspire to the highest point, just as the a is in its highest point in the sky. the three chiefs join wands and ankhs forming the fiery triangle through which the energy is raised. the wands held by the black ends now brings down the power. the vault is being charged through the magnetic power of the wands under the direction of the three chiefs. this builds and establishes a shield against the qlippoth, and at the same time, runs a line to them so that they may too be utilized in the performances of the great work. the chief adept who is in the pastos is at the brunt of the incoming current. this current is discharged into hi

fs. this builds and establishes a shield against the qlippoth, and at the same time, runs a line to them so that they may too be utilized in the performances of the great work. the chief adept who is in the pastos is at the brunt of the incoming current. this current is discharged into his astral form. the resurrection now the pastos is removed and the resurrection is beheld. there is no more old power, all is new! the chief adept now takes the sign of osiris risen. on returning to the vault, all the adepts circumambulate to help create the vortex and to symbolize the journey of the l around the a. 7 conclusion at this point after the final confirmation, the second order adepts may discuss group goals for the next 12 months. the closing of the vault is then procured. the pastos is returned

COSIMANO CHARLES ELEMENTARY PSIONICS

scuss group goals for the next 12 months. the closing of the vault is then procured. the pastos is returned inside with a lid on. 5=6 signs are given as a final sealing and blessing and closing of the ceremony. may the light of the sun shine with you always. g.h. frater p.cyoby charles w. cosimano preface this is a redoing of psionics 101, which lasted one edition and then was reissued as psychic power by llewellyn. what most folks who read my stuff forget is that the material in the original book is now almost 20 years old and so a whole bunch of it became obsolete with time. in 1981, fate magazine published an article by joseph goodavage entitled the conspiracy against psionics which implied that the powers that be had worked to suppress the study of this stuff and when i read that artic

ion in the beginning was the thought, and thought created a form, and from that came the word "thoughtform" ok, i couldn't resist having my little joke, but it is true that everything begins with a thought of some sort. goethe has his faust come to that conclusion and he was right, for it is the action of consciousness that gets everything going. this book is about thought. it is about taking the power of human thought and making it do things for you, not for humanity, but for you. there will be no idealism in this book, no do-gooderness. i am not that type of person. what i am going to do here, in this work, is continue what i started years ago, break the monopoly on psionics that existed for so many years and make it available to the general public. and, maybe, break the back of society

eful because it does not fit their scheme of things. in fact, at this point, i should mention something that is unpleasant but must be faced. there are those who profit from ignorance of this material. that is why they worked so hard and so long to keep knowledge of it suppressed. some do it from misguided and foolish religious motives. they would like you to believe, as they do, that all psychic power comes from the devil and his horned minions. that is probably the most stupid argument ever advanced and anyone dumb enough to believe it can probably be offered a real good deal on a used bridge. religion is the province of the weak-minded. then there are those who feel directly threatened by this knowledge, and in some cases rightly so. a politician is not going to be happy knowing that on

nk and the amazing randi may be right. well, i know how it feels to wonder when the check is going to arrive. i also know how it feels to have the impossible happen and there are times i think that subconsciously i used to get myself into those messes because of the adrenalin high i would get when i would come out of them with a whole skin. when all is said and done, the purpose of developing any power is to gain influence over your life and your environment. power is nothing more than the means to get things done and without it you might as well be living in a dumpster somewhere. psychic power is nothing more than that, a means of accomplishing things, making your life work and making other people live their lives to make yours work better. this book will give you the means to do just tha

enters in electricity were during the 1700s. we know there is something out there we call psychic energy. we have oodles of evidence as to its effects and use. we have finally managed to deduce some of its properties. but, due to the primitive nature of both our knowledge and our technology, we are just beginning to find practical uses for it. after all, benjamin franklin must have known that the power of lightning could be used to light homes and power machinery, to say nothing of being able to cook popcorn in the microwave (al gore would have told him about the internet but he was too busy trying perfect the wheel) but he had to be content to stop it from burning down houses, no small feat in a day when the local clergy were convinced that lightning was a sign of divine wrath rather than

COVENANT OF SAMYAZA

too seriously. use it as a tool for living but don t make a religion of it. we have enough of those things in the world as it itthe covenant of samyaza- i- i, samyaza, speak to mortal man of fallen angels, those who are called watchers, whose blessing man reapeth in defiance of the tyrant-god demiurge. o man, hear of thy daimonic inheritance, and of the daimon seedwhich continues to manifest its power on earth, which doth uplift you fromthe beast of the field unto godhood. know that it was demiurge who conceived the earth and man as his playthings to do with as it pleaseth him, that he may in his vanity be glorified, and receive everlasting tribute and adulation from man, as he receiveth from his angels. for it is demiurge who create man in ignorance and fear that man should forever be se

. and they, the first of the fallen ones, despaired not but, cast out of the sterile kosmos of demiurge, rejoiced in their freedom. now we of the order of watchers, being the sons of god, stood not at this time by the side of satanael, but remained servile before demiurge. thus did the first fall come to pass- iii- there followed the creation of earth and man by demiurge to satisfy has vanity and power-lust. satanael and his companions looked from their abodes upon the works of demiurge and seeing the servility of the human creation, were reminded of the tyranny of freedom before which they had for uncounted ages bowed and humbled themselves. satanael called his entourage to conclave and declared "let us offer man the choice of freedom, if he so wills, lest the tyranny of demiurge be uncha

alt man that man may live in splendour, and rejoice in his own being, apart from demiurge. a commandment went forth from demiurge against all who dealt upon earth, against nephilim, gibborim, watchers, and man, even unto the beasts of the field, all save the servile noah and his family. said demiurge "the earth shall be engulfed by water, for man doth know every secret of the angels, every secret power of nephilim and watchers, and every power of sorcery "they know how silver is produced from the dust of the earth, and how on the earth the metallic drop exists, the secret of metallurgy, for the angel which i stationed upon the earth to guard these secrets from man prevaileth not "by their knowledge shall man perish, for man was not created except that, like the angels, he might remain serv

DANCE OF THE WITCHES

r even entheogens. this technique is for people who need a more concrete method of awakening to twilight. to perform this technique, it is vital that you read and understand my famous "two bits of advice- for they are the basis of this technique. for the avoidance of confusion, i will write them here" when doing any kind of craft rite, from a simple housle all the way to the greatest of wisdom or power workings, it is important to keep two simple factors in mind, two understandings that will make any ritual a truly moving and powerful experience. first, always remember that all things are connected, that no two forces or beings are separate within the great body of nature; therefore, any invocation, any thought or feeling has an affect that is tangible, even across what seem to be vast rea

ate as possible; these are powerful actions, sacred actions, and deserving of your every bit of awareness and attention. when you speak, allow your words to flow steadily and calmly, resonating with deliberate focus. the mind will try to "speed up" on you, but gently keep it reigned in, and let awareness be deep, steady, and fully absorbed on what you are doing, not matter how minor it seems. the power of the rite, the motions, all suddenly increase in amazing ways. some experienced folk like to get into trances before the start of the rite, but others know another truth: that deliberately and steadily paying full attention to the motions of the rite can itself be a door into the trance, and in this way, some find it easier than "putting on the mantle" before they begin. it is simply anoth

ow another truth: that deliberately and steadily paying full attention to the motions of the rite can itself be a door into the trance, and in this way, some find it easier than "putting on the mantle" before they begin. it is simply another approach to this (or any other) rite. try both, or use both as you feel the need. you will discover that these two bits of advice greatly increase any rite's power and affect: the rewarding feeling of any rite is increased when the rite participants are resting in the secure awareness of the interconnectivity of all things, and celebrating every word and motion of a holy rite with the ultimate pure, focused awareness and deliberate steadiness* the key to the witch's dance is right there. not only do you have to have faith that your position in fate ech

DARK GODS

dark gods. perfume/incense sulphur. name to be vibrated. stone opal. nekalah: collective name for race of dark gods. name to be vibrated in manner similar to atazoth. ga wath am: vibration of this releases powerful energies. a key (when used with a crystal tetrahedron) to all the dark forces of the abyss. not to be vibrated without careful preparation. according to tradition the words means `the power within me is great' a reference to the pathways within which lead to the dark gods. binan ath: as above. said to mean `behold the fire' lidagon: symbolic representation of the union of the two sexual opposites (darkat and dagon) in their darker aspects. abatu: an earth bound form of destructive/negative energy. associated with rites of sacrifice. f sharp major key for chant. karu samsu: word

r within me is great' a reference to the pathways within which lead to the dark gods. binan ath: as above. said to mean `behold the fire' lidagon: symbolic representation of the union of the two sexual opposites (darkat and dagon) in their darker aspects. abatu: an earth bound form of destructive/negative energy. associated with rites of sacrifice. f sharp major key for chant. karu samsu: word of power along the 12th path to be chanted in the key of a flat major. according to tradition it means `i invoke the sun' nemicu: bringer of wisdom. to be vibrated. mactoron: word of power of 14th. path chanted in key of a minor. legend recalls it as representing the name for one of the planetary homes of the dark gods, later famed as an early star gate. atazoth: the most powerful of the dark gods. t

ince `atazoth' as a word means `an increasing of azoth' see chant illustration. davcina: female form along the 19th. path. to be vibrated. useful in works of enchantment. athushir: symbolic form along the 16th. path. serpent of fire(`dragon) often regarded as a memory of one of the dark gods during their previous (and only partially successful) intrusion into our causal universe. kthunae: word of power (kthunae) to be vibrated to bring forth this entity. budsturga: a blue, aetherial entity related to 13th. path. tradition relates it as a dark god, of female aspect, trapped in the vortex between the causal and acausal spaces. in one sense represents hidden wisdom but generally dangerous to sanity. partially manifest when nemicu vibrated. gaubni: related to 2nd path. often called the great d

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

an art form. they ought to award medals for it! this thought pattern has consequently dominated the collective mind, and it has created the collective physical reflection of this- the religions and other institutions which tell us what to think and use fear and guilt to control. again, we created them. they are a reflection of us, the collective us, at least. that's good news because we have the power to remove this global manipulation by removing our personal manipulation. such a transformation of human perception is so vital to the future of this planet and the world we leave our children. humanity's desire to give its mind away has xx. and the truth shall set you free allowed a structure to develop over thousands of years which today is on the verge of creating a global fascist dictato

ssential background to what i believe is behind the history of the human race over many millions of years and into the present day. to me the human race so often seems to be like a herd of bewildered and lost sheep. in fact, look at how many times throughout known history the tost sheep' symbolism has been used to describe our plight. we have somehow become detached from our higher potential, our power 3 w 4. and the truth shall set you free source; again, we see this portrayed symbolically throughout history and cultures in phrases such as lost children' who have become disconnected from 'the father. the story of the prodigal son in the new testament is an obvious example. i believe that, symbolically, this is precisely what has happened and the consequences of that explain so much of the

both positive and negative, has continued ever since to advance or control the species, depending on the mindset at the time. in those earlier times, i think the nature of the physical form was not as dense as it is today. it was more etheric, lighter and less dense, and capable of manifesting and demanifesting, levitation, and floating above the surface. all these things are possible now if the power of our thought is concentrated sufficiently, but it was available to everyone then, i believe, as an everyday part of life. in those periods, there was no physical 'death. the consciousness withdrew from the body when it chose to do so. we will be doing this again as the transformation of this planet and humanity proceeds. another theme which connects channelled information from many sources

y describe a high tech battle in the skies. those who are more evolved technologically do not have to be more evolved spiritually. the development of the atomic bomb is a case in point. developing the bomb was brilliant technologically. dropping it was the very opposite of spirituality. so i find it quite feasible that all hell broke loose in parts of this galaxy, as extraterrestrials battled for power with their highly advanced toys. i feel that films like star wars and other science 'fiction' stories are the result of the writers accessing their deep memories or having direct knowledge of what happened. it is this same inner memory at some deep level of our consciousness that attracts such astonishing numbers of people to the science fiction films and literature. some of the places which

nal collective consciousness to do so. as everything is created by thought and all matter is subordinate to thought, all physical events are the result of a thought or thoughts of some kind affecting 16..and the truth shall set you free matter. everything is. what scientists are doing when they investigate the laws' of physics and matter is to put forward mathematical equations which describe the power and potential of thought, most of which they have so far missed. all of these events which caused mayhem in the solar system took place within the confines of the vibratory prison, created by representations of the luciferic consciousness. this consciousness manipulates through any lifeform, human or extraterrestrial, which is operating within its vibratory range. the luciferic consciousness

DAVID ICKE CHILDREN OF THE MATRIX

these races. the union produced what has been called the aryan or "noble" race- the "master race" of the nazis. this is the fusion of the nordic and reptilian dna (the genetic m xxii children of the matrix code that decides physical characteristics) and, as the ancient records confirm, it was these "royal" bloodlines, the reptilian-nordic hybrids, that were placed in the positions of ruling royal power in the thousands of years before "known" history. they were the kings and queens who claimed the "divine right" to rule because of their bloodline- the bloodline of the gods. these ancient royal lines in places like egypt, sumer, and the indus valley, had a white skin and often blue eyes, yet they were known as the dragon kings or serpent kings by those who knew the secret of their hybrid na

n what is now iraq, between the rivers euphrates and tigris. sumer, according to official "history, was the start of human "civilisation, but, in fact, it was merely the re-start after the atlantis upheavals. the seeding of extraterrestrial-human bloodlines continued and so did the policy of placing the purest of these hybrids, the reptilian-nordics, into the positions of royal and administrative power over the people in sumer, egypt, babylon, the indus valley, and, as the sumer empire expanded, much further afield. similar seeding went on in other parts of the world, like the americas and china, but the middle eastern area was the most important to these extraterrestrial factions (at least at that time. these factions were dominated by the reptilian or "serpent race. over thousands of yea

n. w 2 children of the matrix the belief, also, that only you know best. i remember debating with a former chief rabbi of the united kingdom at the oxford union debating society and he simply could not see a difference between education and indoctrination. it was a wonder to behold. we see this same theme in our daily experiences of people in uniform and others from the masses who are promoted to power over the masses. it's summed up by the satirical version of the british labour party song, the red flag, which goes "the working class can kiss my arse, i've got the foreman's job at last" this is all part of the divide and rule strategy so vital to ensuring that the herd will police itself. everyone plays a part in everyone else's mental, emotional, and physical imprisonment. all the contro

network and the bloodlines it serves have become known as the llluminati, the "illuminated ones. in other words they are illuminated into knowledge that everyone else is denied. the llluminati is an organisation within all significant organisations. it's like a cancer. all the major secret societies feed carefully chosen recruits into the llluminati and these are the ones you find in positions of power throughout the world. they infest all colours, creeds, and countries. most freemasons never progress higher than the bottom three levels of degree, the socalled blue degrees. they have no idea what their organisation is being used for. even most of those who make it to the apparent peak, the 33rd degree in the scottish rite, know relatively little. only the tiny few, all from a particular bl

ve fallen off. the critics dismissed the idea at this point and walked away convinced that the earth had to be flat. yet when you introduce the law of gravity, what seems at first to be crazy suddenly becomes far more credible. so it is with the truth that a non-human race is controlling and manipulating humanity through hybrid bloodlines- the same bloodlines that have been placed in positions of power since ancient times. the supporting evidence is there if only people are prepared to open their minds, as you will see in this book and my others. it is these reptilian-illuminati bloodlines, manifesting as political leaders and administrators of government, that introduce the "laws" that will best serve their plan to keep humanity in ongoing servitude. these laws, which the masses have no s

DAVID ICKE THE BIGGEST SECRET

ekeeping the most important knowledge to yourself (see figure 1. and as we shall see inthis book, those who have used these methods to control humanity for thousands of yearsare members of the same force, the same interbreeding tribe, following a long termagenda which is now reaching a major point on its journey. the global fascist state isupon us.and yet, it doesnt have to be like this. the real power is with the many, not the few.indeed infinite power is within every individual. the reason we are so controlled is not figure 1: knowledge is in the hands of thefew and the rest are kept ignorant. theclassic structure for manipulation andcontrol.xithat we dont have the power to decide our own destiny, it is that we give that poweraway every minute of our lives. when something happens that we

power to decide our own destiny, it is that we give that poweraway every minute of our lives. when something happens that we dont like, we lookfor someone else to blame. when there is a problem in the world, we say what arethey going to do about it. at which point they, who have secretly created the problemin the first place, respond to this demand by introducing a solution- morecentralisation of power and erosion of freedom. if you want to give more powers to thepolice, security agencies and military, and you want the public to demand you do it,then ensure there is more crime, violence and terrorism, and then its a cinch to achieveyour aims. once the people are in fear of being burgled, mugged or bombed, they willdemand that you take their freedom away to protect them from what they have

re of the global agenda. and iwould emphasise that i am exposing an agenda, not a conspiracy as such. the conspiracycomes in manipulating people and events to ensure the agenda is introduced. theseconspiracies take three main forms: conspiring to remove people and organisations thatare a threat to the agenda (the assassination of diana, princess of wales; conspiring toput people into positions of power who will make the agenda happen (george bush,henry kissinger, tony blair, et at; and conspiring to create events which will make thepublic demand the agenda is introduced through problem-reaction-solution (wars,terrorist bombs, economic collapses. in this way all these apparently unconnected eventsand manipulations become aspects of the same conspiracy to introduce the same agenda.in the mon

to be true and dontwant the public to believe it. but so what? who cares? i dont. as candhi said: even ifyou are in a minority of one, the truth is still the truth. so heres the story, punchesunpulled.in summary, a race of interbreeding bloodlines, a race within a race in fact, werecentred in the middle and near east in the ancient world and, over the thousands ofyears since, have expanded their power across the globe. a crucial aspect of this hasbeen to create a network of mystery schools and secret societies to covertly introducetheir agenda while, at the same time, creating institutions like religions to mentally andemotionally imprison the masses and set them at war with each other. the hierarchy ofthis tribe of bloodlines is not exclusively male and some of its key positions are held

s a frequency of 24hours 40 minutes, which corresponds not to the rotational period of the earth, but ofmars!32 this is not the case with non-white races who are in tune with the earthsrotation. desborough believes that these white martians were the highly advanced raceof the ancient world known as the phoenicians or aryans and they began the longprocess of returning to their former technological power after the upheavals whichdestroyed the surface of their own planet and devastated this one. my own researchsupports this basic theme, although, like everyone seeking the truth of what happened, ihave many questions. a white race, known as the phoenicians and other names, wascertainly the brains behind the egyptian civilisation, at least from the period around3,000 bc, and the giza plateau, w

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ecessary" so visible masons would not be so devastated that they would leave freemasonry and expose its inner secrets. there is one short paragraph that properly and concisely defines the heart and soul of the invisible fraternity of freemasonry. let us return to manly p. hall for this quote "when a mason learns the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands and before he may step onward and upward, he must prove his ability to properly apply energy [the lost keys to freemasonry, manly p. hall, published by the macoy publishing and masonic supply company, inc, richmond, virginia, 1976, p. 48; emphasis added] the scottish rite journal praised manly p. hall

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

d to have the power to destroy all upon whom it looks. to a person who is not an occultist, they will have no concept of the true hidden meaning contained within the symbol. and that hidden purpose is to communicate certain meanings to other occultists while hiding this meaning from all non-occultists. the symbols that were interwoven into the design of governmental center, communicate tremendous power to the occultist while at the same time they hide the true meaning from nonoccultist. these symbols take on a life of their own, in the mind of the occultist, possessing great inherent power to accomplish the plans of the occultist. according to occultic/satanic doctrine, the upper four points of the goathead(left) represent the four elements of the world, fire, water, earth, and air. the bo

oathead. 4. the white house forms the fifth and bottom point of the goathead. there is a 666 evident in the most important top three circles of the goathead, dupont circle, scott circle, and logan circle. each of these streets has six major streets coming into them from all angles of the circle. this type of encoding is so typical of the occultist. everything was deliberately planned to stamp the power of freemasonry and the symbols of its plans for america indelibly upon government center in washington d.c. the combination of the the goathead of mendes, devil's pentagram, and the practical existence of the number 666 within the three upper points of the pentagram, unmistakably shows that lucifer is planned to be the ultimate master of governmental center. dupont circle scott circle satell

house. notice that i did not arbitrarily draw these lines to center on the white house; rather, the white house is the precise point where the two lines formed by connecticut avenue flowing from dupont circle, and by vermont avenue flowing from logan circle, intersect. the meaning is all too clear. occultists planned for the white house to be controlled by lucifer in accordance with his occultic power and doctrine. the goathead.(for your reference) but, there is still more meaning expressed by this goathead pentagram. quickly look again at the photocopy of the devil's pentagram, as copied from goodman's magic symbol book. protruding from the middle top of the pentagram is a lighted candle, which is producing light. this physical light represents spiritual illumination. if this representat

DAVIDSON DAN SHAPE POWER

0, and 6 is the "current" of the new age of aquarius- the water bearer, which heralds the end of the age of pisces- the fishes (an early symbol of christianity) in the teachings of the order of the eastern templars or o.tur147 preface by jerry w. decker www.keelynet.com po box 111786 carrollton, tx 75011 there are fields of study which are relatively unknown to the general public. though 'pyramid power' is well known, few have pursued it to other geometric forms and the phenomena which can be produced by understanding what is happening. some of the key early researchers into shape power and the more specific pyramid power include pavlita, belizal, turenne, drbal and flanagan. practical aether engineering is accomplished in nature by the use of various geometric forms and patterns as witnes

st as valid a tool as is the use of hardware and it is a rare gift indeed to be able and willing to fill in those missing gaps by using information derived from such sources. as far as i'm concerned, it is irrelevant as to the information sources that lead to a new technology, only that it works as claimed and can be replicated by others and put into practical use by everyone. when you read shape power, you should keep in mind that dan is describing a form of aether engineering in its early stages. recent and current events lend ever greater credence to the idea that long dead civilizations understood these aether principles and used them in their everyday lives. i believe that what you will read in shape power is a description of what will eventually lead to radical new technologies. the

ixed or changing. in metaphysics, we find the use of geometric mandalas as consciousness focusing tools. these serve as the two dimensional form. when this two dimensional form is expanded into three dimensions, the mandala now becomes the vocalized spatial pattern called the mantra (yantra. once converted into three dimensions, it now has an energetic structure. the geometric principles of shape power as described in this book are these two dimensional forms functioning as aetheric or subtle energy waveguides. shape power geometries are routinely used in the protective rings of ceremonial magic, the construction of amulets and talismans as well as the sigils (signatures) of various demonic or angelic entities. these patterns produce correspondences (resonances) to establish a contact with

s functioning as aetheric or subtle energy waveguides. shape power geometries are routinely used in the protective rings of ceremonial magic, the construction of amulets and talismans as well as the sigils (signatures) of various demonic or angelic entities. these patterns produce correspondences (resonances) to establish a contact with the desired entity or influence. by stimulating such a shape power geometry, you literally evoke or call forth the influence, just like making a phonecall. there is a story about a group of experimenters who etched the sigil of the elemental spirit of wind onto a printed circuit board. the board was subjected to a high density fluctuating magnetic field (using various frequencies until an effect was noted. after a few minutes of excitation, the wind outside

of the elemental spirit of wind onto a printed circuit board. the board was subjected to a high density fluctuating magnetic field (using various frequencies until an effect was noted. after a few minutes of excitation, the wind outside the building took on tomadic vetocities and the building collapsed as the wind entity attempted to interphase with the resonator. in a more practical sense, shape power can be understood as a means of biasing energy flows into a preferred pathway. that pathway is the geometry that reflects as a 3 dimensional structure, resonating and exchanging energy with other like resonant structures because they are now tuned. dan describes an interesting finding where a flow in a two dimensional pattern can be biased to follow a given pathway. he found that the pattern

DEITUS

ing wrong with religion, and in fact considers it essential to human behavior, but recognizes that churches have used religion to manipulate the masses into obedience to their will. the satanist chooses his own god, one which will not make him feel guilty for being human, one which will not condemn him for all his actions the satanist chooses a god who represents the very carnal being who has the power to create a god in the first place. every society has invented a deity who represents the carnal; in this particular society this being is called satan. the satanist does not worship satan, but he chooses satan as an archetype of carnality. the god of the satanist is within his own flesh and bone, within his skin tissues and muscle fibers. he is the god of life and the god of the flesh he is

he effect of the human mind to change events or situations in accordance with one s desire. the success of magic depends upon an unbending will, intense emotional desire, and absolute faith in the outcome. it also depends upon the proper timing, imagery, balance, direction, and secrecy about magical activities. many books have been written which give spells or rituals to acquire love, wealth, and power, but the ability to use these spells effectively cannot be taught. in some it may come more naturally than in others, but magic is an art which can only be developed through experience. satanists do not burn candles of various colors for various wishes, or sing ring around the rosy while dancing clockwise in a circle holding hands. those who want to practice magic but cannot divorce themselv

irits. traditionally, all spirits may be invoked or summoned to appearance by the magician using certain formulas of invocation or evocation. magicians of the middle ages would fast for many days and go without sleep or rest. they would also abstain from sexual intercourse and idle conversation in order to focus all of their attention on their magical art. they would pray to god fervently for the power to command the spirits and would then summon or invoke the spirits with threats and warnings to appear peacefully and affably ready to serve the whim of the magician. the grimoires warn that the magician dare not leave the circle of protection without discharging the spirit or err in the performance of the ritual or else the spirit will seize the magician and kill him or else drive him insan

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

ove themselves, and they move on to new and greater experiences. it may happen even that you do not get the thing you demanded of the spirit. failure in this matter is not an option. the magician must have absolute certainty that everything he asks for will come to pass or in a moment of doubt lose everything he has so carefully worked for. by the practice of magic, the magician may develop great power but this power should not be used lightly. it should not be wasted on things of little importance. the magician may find that every time he mentions to a friend or an associate that he needs or wants a particular item that the thing comes to him. he may also find that he has much greater confidence and is able to influence people in subtle ways without them realizing that they are being infl

DEMONIC BIBLE

attain deitus. an understanding of thelemic and setian philosophy will certainly aid in understanding some of the concepts presented in this book. since the system of magic presented in the demonic bible is a dynamically evolving one (with its own xeper, it is only fitting that we present an updated version of this text. here then, once again, is the demonic bible. preface to the first edition if power corrupts and absolute power corrupts absolutely, then the omnipotent creator of heaven and earth must be the most evil son-of-a-bitch who ever lived. non-christians, we are told, are damned to hell because they have not accepted christ as their personal savior. non-catholics, we are told, are damned to hell because they have rejected god's holy church. and catholics, we are told, are damned

e that the jews were carried away as captives into babylon. when later freed by the persians, the jews were exposed to the religion of zoroaster. the jews adopted zoroastrian belief of a war in heaven between ahura-mazda and ahriman, the serpent, with yahweh taking the role of ahura-mazda and satan assuming the part of the serpent ahriman. satan, a minor angel in hebrew mythology, became equal in power with god. the belief of a war in heaven between god and satan was carried into europe by the early christians. in christian mythology, lucifer became the highest of the angels, created in the perfect image of god, who fell from grace because of his pride. during the spread of christianity in europe the devil began to take on the form most often associated with him today. christians gave him

he sites of christian churches. the less demonic looking gods were converted into angels in god s armies as pagans were converted en masse to the new religion. the mass conversion of pagans to christianity was not entirely successful, however. in many countries, the people worshipped christ alongside the old gods. by the twelfth century there were a number of gnostic heresies which threatened the power of the church in rome. one gnostic sect was known as the luciferans. the luciferans believed that lucifer was the true god and yahweh was the devil. another gnostic sect, better known, was the knights templar. the knights templar fought in the crusades against the muslims but upon seeing how much more advanced the muslims were to themselves, converted to the religion of those they had fought

was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebrew mysticism which identifies ten sephiroth, or emanations of god in graduated order from pure spirit to the course material world. even the shells or husks (evil spirits) are manifestations of god s power. in jewish belief, god is infinite and therefore 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

in egypt centered on the god amen. followers of the egyptian god amen began to teach that there was one god, amen, and that all other gods were manifestations of this one true god. the development of monotheism and mysticism occurred simultaneously among the egyptians and israelites. taken alone, the cabala is purely a mystical system but it lent itself well to magical application. words held the power to change reality and names compelled obedience from elemental beings. grimoires, or books of ceremonial magic based on cabalistic belief, cataloged the names and sigils of countless demons over which it was said the magician could exercise power. many of these books were attributed to biblical figures such as solomon, moses, or enoch. the enochian system of magic adopted by the golden dawn

DIABOLUS

stony land and the desert wastes. set s direction was also often consider south as well, and his opposing side of the north. in later times, as previously mentioned, ahriman has been long associated with not only the north but also the south, making reference to his powers over both scorching heat and cold. the head of ramses ii has been shown being dually crowned by both set and horus indicating power and knowledge. one reference of which set makes comment is in the crowning i will give thee all life, and strength and health, thus although considered often a devil and a most feared god, this power could be used in a positive aspect as well. set was also friendly to the shades of the dead as well, set was said to purify and horus strengthen. the backbone of the dead was considered the back

the waters were considered of set and therefore part of his essence. similarly anything with red was often considered to be of set, as red was the color commonly associated with fire and aggression. apep and his/its brood have been referred to as children of rebellion 2 and were opponents to the sun god. while set has been considered for being a beneficial god, his darker side lays foundations of power and awe, from which lived on even beyond his name being denounced and demonized. the names of the form of set as apep are indeed many, some of which are saatet-ta (darkener of the earth, hau-hra (backward face, tutu (doubly evil one, hemhemti (devourer, all of which describe the storm demon who is called also kharebutu the fourfold fiend. in the gnosis of set who overcame the serpent for ape

in the tarot. set s son anpu (anubis) in the system arranged by pace presents him as a magician and the opener of the ways. pace also wrote in necrominion a description of a so-called elaborate high sex magick ritual known as ankh ka. judging from the triple hermetic circle of hamar at the focus was spiraling energy through the self with the forces of the godforms, thus their masks signify deific power assumed by him or her who wore the mask. austin osman spare6 was an artist who captured images of set in sigillic forms in various publications. spare illustrated and practiced a form of sorcery which holds a strong foundation to modern luciferian practice, specifically with the witches sabbat and other avenues of magical practice. existing as dual, they are identical in desire, by their dua

ds and equally a god of magick and infernal sorcery, he is a force which strengthens by the desire of force. there is an example of a spell which implements infernal spirits and wax figures to obtain the love of a woman8 and was done through incantations of the infernal spirits. as witchcraft survived in medieval times it was said that through the divell the witches were able to effectuate by the power of their master 9. i invoke thee who art in the void air, terrible, invisible, almight god of gods, dealing destruction and making desolate, o thou that hatest i invoke thee, typhon-set, i perform the ceremonies of divination, for i invoke thee by the powerful name in which thou canst not refuse to hear: io erbeth, io pakerbeth, io bolkhoseth, io pathathnax, io soro, io neboutosoualeth, akti

to focus on the beneficial and useful aspects of sethian magick within a now type of context, in other words utilize the will to invigorate and empower the rituals of sethan, which by you set is made great within. ii. ahriman the persian devil and the whore of darkness pondering on the end, zurvan delivered to ahriman an implement (fashioned) from the very substance of darkness, mingled with the power of zurvan, as it were a treaty, resembling coal, black and ashen. and as he handed to him he said: by means of these weapons, az (concupiscence) will devour that which is thine, and she herself shall starve, if at the end of nine thousand years thou hast not accomplished that which thou didst threaten to demolish the pact, to demolish time -from the zatsparam, from the dawn and twilight of z

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

goddess demeter. keywords include: mother, abandonment, fertility, alternative parenting- including foster parenting, nurturing, governess, nanny, menopause, ecological, domesticating, animal husbandry, agriculture, survival, compassion, anger. chakras: a sanskrit (hindu) term meaning "wheels" the term is usually pronounced "shah-krah-z" the correct pronunciation is actually "kahk-rahs" these are power centers in the aura (q.v) related to organs or glands in the body. chakras are not in the body per se; they are actually whirls, circles, or lotuses which are seen in the aura. they are in the physical body, because they reside in the astral body. in western magick, the most important are usually seven in number and are located along the spine from the perineum to the crown of the head. open

ndicative of western esoteric systems. empathy: from the greek "en" meaning "in" and "pathos" meaning "feeling" literally translated as "in feeling" the psychic (q.v) or psionic discipline of feeling the emotional state and/or responses of other souls or entities. empowerment: the assumption of responsibility and control by the individual over his or her own life. also, the giving or awakening of power to a person, place, or thing. empty ones: a term used by donald michael kraig to represent entities who personify despair on a physical or non-physical level. physical empty ones have no soul, and no hope for the future. enchant: literally "to sing into" the act of casting a magickal spell, especially through the use of muttered, recited, or chanted words of power. enochian: a system of magi

dergone, or is about to undergo the primary rite of entry into an occult organization or current. instict: an innate, sub-rational and usually unconscious impulse, prompting living beings to act in given ways in certain situations which are critical in their lives. inteligence: a non physical, spiritual entity usually said to reside in the heavens. intelligences are benign spirits of considerable power. invisibility: the withdrawal of involvement by an individual from the exterior world to so great an extent that other people and even animals fail to notice the presence of that individual within their presence. if they are noticed they are immediately forgotten about, and paid no attention to. a ritual to accomplish this state. inner alchemy: a method of controlling the psychic (q.v) energ

st of crowley's conceits, is a means of indicating the kind of magic which he performed. k is the eleventh letter of several alphabets, and eleven is the principal number of magick, because it is the number attributed to the qliphoth- the underworld of demonic and chaotic forces that have to be conquered before magick can be performed. the 'k' has other magical implications: it corresponds to the power or *shakti* aspect of creative energy, for k is the ancient egyptian *khu *the* magical power. specifically, it stands for *kteis*(vagina, the complement to the wand (or phallus) which is used by the magician in certain aspects of the great work" magick, black: 1) the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently underst

"psycho" from "psyche" meaning "the soul" and implies the mind or mental process, and "metry" meaning "measure, thus literally psychometry means "measure of the soul" 2) the psionic discipline of "object reading" the faculty of gaining knowledge about an object, or about any matter associated with it, by handling the object and reading the psychic (q.v) impressions from the object itself. pyramid power: the supposed occult virtue concentrated inside pyramidal structures by their triangular planes. it was believed by some to heal the body, restore vigor, sharpen razor blades, and effect other wonders. a variation on the idea of the cone of power of witchcraft (q.v- q- quarter days: the solstices (q.v) and equinoxes (q.v, which fall at quarter intervals around the wheel of the year- r- raphi

DION FORTUNE CEREMONIAL MAGIC UNVEILED

c; and for the theosophist to recognise the classification with which he is familiar, when it is applied to the glyph of the tree in the technical methods of western occultism. mr. regardie has the inestimable advantage of knowing the hebrew language; in this, as an occultist, he is unique; for although most occultists working the western tradition have enough hebrew to transliterate the words of power for inscription on pentacles and talismans or for numerological work, they number no hebrew scholars among their ranks, but are all dependent on translations; even macgregor mathers and wynn westcott did not translate from the original hebrew but from latin versions, and they have saddled the western schools with some tiresome errors of transliteration and pronunciation. mr. regardie gives a

visable, for if they are used indiscriminately, the virtue goes out of them. all these formulae have unwritten astral workings attached to them; if they are used in ignorance by the uninitiated, and without the astral workings, the magnetism which has been worked up in the symbols is given off and not replaced; but when they are used by the trained occultist, who performs the astral workings with power, more magnetism is worked up than is given off, and the symbols become stronger. that is why the old formulae, which have been used by generations of trained adepts, are so extraordinarily powerful. beyond this i do not think occult secrecy ought to go, and i am certainly not prepared to assist it. it is not possible to keep back the tide. save for the reservations regarding the actual ritua

ing the war, and was manned mainly by widows and grey bearded ancients; and the widows of its founders were somewhat in the position of the widow of a certain famous artist when she was asked if meant to carry on her husband's business. the cloak of elijah did not necessarily descend on mrs. elishah. nevertheless, anyone with any psychic perceptions at all could not fail to realise that there was power in the ceremonies and formulae; and anyone who made a study of them also speedily found out that in the system of correspondences taught in the g. d. they had got something of inestimable value. frater perdurabo's book of lies frater perdurabo on the deosai plateaux end of his first himalayan expedition (aleister crowley pictures himself on a donkey in his book of lies 1913) these correspond

DION FORTUNE MYSTICAL QABALA

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 ancient and modern have wr

e pure or not, we compare them with the pristine stream, and if they pass this test they may well be permitted to mingle with the main body of waters and swell their strength. so it is with a tradition: that which is not antagonistic will be assimilated. we must always test the purity of a tradition by reference to first principles, but we shall equally judge of the vitality of a tradition by its power to assimilate. it is only a dead faith which remains uninfluenced by contemporary thought. 9. the original stream of hebraic mysticism has received many tributaries. we see its rise among the nomad star-worshippers of chaldea, where abraham in his tent among his flocks hears the voice of god. but abraham has a shadowy background in which vast forms move half-seen. the mysterious figure of a

ard him speak in the temple at the age of twelve, was sent by them to the essenian community near the dead sea to be trained in the mystical tradition of israel, and that he remained there until he came to john to be baptised in the jordan before commencing his mission at the age of thirty. be that as it may, the closing clause of the lord's prayer is pure qabalism. malkuth, the kingdom, hod, the power, netzach, the glory, form the basal triangle of the tree of life, with yesod, the foundation, or receptacle of influences, as the central point. whoever formulated that prayer knew his qabalah. 13. christianity had its esotericism in the gnosis, which owed much to both greek and egyptian thought. in the system of pythagoras we see an adaptation of the qabalistic principles to greek mysticism

ouses of alexandria were fired for six months with the manuscripts from the great library. very little remains to us of our spiritual heritage in the ancient wisdom. everything that was above ground was swept away, and it is uniy with the excavation of ancient monuments the sands have swallowed that we are beginning to rediscover its fragments. 15. it was not until the fifteenth century, when the power of the church was beginning to show signs of weakening, that men dared to commit to paper the traditional wisdom of israel. scholars declare that the qabalah is a medieval forgery because they cannot trace mystical qabala page 7 a succession of early manuscripts, but those who know the manner of working of esoteric fraternities know that a whole cosmogony and psychology can be conveyed in a

ncalculable value as a method of using the mind. 8. it is not required of those who would use the qabalah as their yoga that they should acquire any extensive knowledge of the hebrew language; all they need is to be able to read and write the hebrew characters. the modern qabalah has been pretty thoroughly naturalised in the english language, but it retains, and must ever retain, all its words of power in hebrew, which is the sacred language of the west just as sanscrit is the sacred language of the east. there are those who have objected to the free employment of sanscrit terms in occult literature, and no doubt they will object even more strongly to the employment of hebrew characters, but their use is unavoidable, for every letter in hebrew is also a number, and the numbers to which wor

DION FORTUNE PSYCHIC SELF DEFENSE

tudents of occultism, but nowadays they are known and used by people who would be exceedingly surprised to find who are their fellow-practitioners. mrs. eddy, the founder of christian science, stumbled on to these methods empirically without ever acquiring any rational knowledge as to their modus operandi. she endeavoured to teach them in such a way that they could only be used for good and their power for evil should be concealed; but that she herself was well aware of their possibilities if abused is witnessed by the dread of what she called "malicious animal magnetism" which shadowed her whole life. 3 of 103 the methods of christian science, without its strict discipline and careful organisation, were developed and exploited by the innumerable schools and sects of the new thought moveme

vil. their exponents advertised that they would teach the art of salesmanship, of making oneself popular and dominant in society, of attracting the opposite sex, of drawing to oneself money and success. the amazing number of these courses advertised shows their popularity; in a recent issue of an american magazine i counted advertisements for sixty-three different courses in various forms of mind-power. they would not be so popular if they achieved no results at all. let us consider some of these advertisements and see what they indicate, reading between the lines and drawing our own conclusions "transfer your thoughts to others. send for free folder, telepathy, or mental radio "troubled- health, love, money? let me help you. no failures, instructions being followed. strictly personal and

t me help you. no failures, instructions being followed. strictly personal and professional. careful as family physician. five dollars must accompany enquiry. money back if not satisfied "what do you want? whatever it is, we can help you to get it. just give us the chance by writing for 'clouds dispelled' absolutely free. you will be delighted "hypnotism. would you possess that strange mysterious power which charms and fascinates men and women, influences their thoughts, controls their desires and makes you supreme master of every situation? life is full of alluring possibilities for those who master the secrets of hypnotic influence, for those who develop their magnetic powers. you can learn at home, cure diseases and bad habits without drugs, win the friendship and love of others, increa

notic influence, for those who develop their magnetic powers. you can learn at home, cure diseases and bad habits without drugs, win the friendship and love of others, increase your income, gratify your ambitions, drive worry and trouble from your mind, improve your memory, overcome domestic difficulties, give the most thrilling entertainment ever witnessed and develop a wonderfully magnetic will power that will enable you to overcome all obstacles to your success "you can hypnotise people instantly- quick as a flash- put yourself or anyone else to sleep at any hour of the day or night, or banish pain and suffering. our free book tells you the secrets of this wonderful science. it explains exactly how you can use this power to better your condition in life. it is enthusiastically endorsed

ecimens chosen from among the sixty- three similar advertisements counted in this single issue of a popular weekly magazine. they are given in extenso, in no way edited save by the omission of addresses. let us now consider what such advertisements as these signify from the point of view of the persons to whom they are not addressed, the persons over whom the reader is presumed to want to acquire power. what will be their position should he break the tenth commandment and covet his neighbour's wife, or his ox, or his ass, or any of his other valuables? supposing the diligent student of these methods wants something he ought not to have? supposing he is on the shady side of the law? or is nursing a sense of injury and desires to be revenged? or merely loves power for its own sake? what is t

DONALDTYSON AIQBEKER

s in each cell of the grid containing three hebrew letters. aiq beker was used for a number of purposes by kabbalists and western hermetic magicians. foremostly, it is a way to occultly link sets of hebrew letters. the letters in each cell are assumed to be connected on some esoteric level, and therefore in a measure equivalent to each other. during kabbalistic manipulations of names and words of power, one letter in a cell can be substituted for another, allowing different interpretations and practical uses for the words involved. the grid also functioned as a sort of cypher machine. magicians represented the letters in the cells by means of the borders of the cells. for example, a letter in the central cell would be substituted for by a closed box; a letter in the upper-left cell would b

ve been combined to yield the attractive sigil inside the circle. in modern times, the aiq beker became a form of secret writing used by freemasons and other esoteric societies. through overuse, the method became so well known that it has now degenerated into a plaything for children, who insert the letters of english into the grid to make a form of secret writing. however, the method has immense power, and is still in serious use among kabbalists and magicians. return to magic alphabets return homhome resources demons bios fiction tyson the truth about the black mass (black mass as celebrated in the french court of louis xiv) the notorious black mass was supposedly a blasphemous parody of the catholic mass celebrated by witches or sorcerers for the purpose of defiling the most holy belief

DONALDTYSON BLACKMAS

home resources demons bios fiction tyson the truth about the black mass (black mass as celebrated in the french court of louis xiv) the notorious black mass was supposedly a blasphemous parody of the catholic mass celebrated by witches or sorcerers for the purpose of defiling the most holy beliefs and practices of the church, and thereby pleasing the devil, who would as a reward grant to them the power to do evil. some of its infamous features include a defrocked priest who celebrated the mass on the belly of a naked woman, and the substitution of semen for the holy chrism oil, urine for the wine, and blackened turnip or excrement for the host. during the course of the mass, the defrocked priest was said to copulate with the woman serving as the altar. sometimes the priest inserted holy wa

it was a fantasy created by the priests of the inquisition as the worst thing they could possibly accuse supposed witches of doing. after it became a part of the literature of the witch craze in various incomplete forms, and was widely accepted as historical fact, it was on rare occasions recreated from these accounts and performed by groups of 18th and 19th century decadents looking for magical power and cheap sexual thrills. the black mass only ever truly existed in all its dark glory in the form of these staged re-creations. the belief was that the black mass derived its efficacy from the esoteric energy of the catholic mass perverted to evil ends. in modern times, now that christianity has lost so much of its spiritual and temporal power, there is very little reason for any group to p

DONALDTYSON CHAKRAS

. those interested in this subject may wish to read h. t. f. rhodes' the satanic mass, published by rider and company in 1954, and reprinted by arrow books of london in 1973. return h hhome resources demons bios fiction tyson the truth about chakras (traditional interpretation of the chakras on the body) the word chakra means wheel. in the esoteric systems of hindus and buddhists, the chakras are power centers within the human body that can be activated by specific exercises. usually there are said to be seven chakras, but in traditional hindu philosophy there are really only six- what is regarded as the seventh chakra in western occultism is outside the body, and is different in nature from the lower six. the lowest chakra is called the muladhara. it is located in the perineum, between th

the seventh chakra, really not a chakra at all, is called the sahasrara, and is located just above the middle of the top of the skull. its name means thousand-petaled lotus. the sahasrara is often represented as a flower with countless petals that lies spread out over the top of the skull. it is important to understand that the chakras are not parts of the human body. they are esoteric centers of power that come into existence when they are pierced by the ascending of kundalini shakti, which is both an energy and a goddess. once activated, the chakras are like beads on a vertical string, or flowers on a central stem, called the shushumna, which is described in eastern occult texts as a hollow tube. inside this tube is a narrower tube called the vajrini nadi (nadi means channel, and inside

ascending of kundalini shakti, which is both an energy and a goddess. once activated, the chakras are like beads on a vertical string, or flowers on a central stem, called the shushumna, which is described in eastern occult texts as a hollow tube. inside this tube is a narrower tube called the vajrini nadi (nadi means channel, and inside this a still finer tube called the chitrini nadi. once the power of kundalini ceases to flow up the shushumna, the chakras cease to exist. the sahasrara is accessed through a tiny pinhole in the top of the skull that is deliberately opened by yogis during intense meditation- no instrument is used to make this opening. the opening of this pinhole is marked by the presiding guru by the insertion of a single blade of grass into the hole, which aches and blee

nd compressed into the lower abdomen are used while the anus is rhythmically contracted. this causes a sheen of sweat over the entire surface of the body. also used to awaken kundalini is a technique known as pore breathing, during which the vital energy of the air is visualized to enter the body through the pores of the skin, and internal chanting of a mantra (word or phrase that embodies occult power. the visualization of power symbols such as yantras is also often used. most important of all in awakening kundalini is a technique that is almost never openly described. it involves the contemplation with love and desire of one of the primary forms of shakti, the mother goddess who represents for the hindus all manifest things and all energies. the word shakti literally means power. it is t

DONALDTYSON CORONZON

spelled in casaubon's book) occurs on page 92 of a true and faithful relation. it is spoken to john dee by the archangel gabriel, or at least by an enochian spirit that identifies itself as the archangel gabriel. since this passage is essential to any understanding of the nature of coronzon, i will quote it: man in his creation, being made an innocent, was also authorised and made partaker of the power and spirit of god: whereby he not onely did know all things under his creation and spoke of them properly, naming them as they were: but also was partaker of our presence and society, yea a speaker of the mysteries of god; yea, with god himself: so that in innocency the power of his partakers with god, and us his good angels, was exalted, and so became holy in the sight of god until that cor

creatures: and from his own self divided his speech into three parts, twelve, three, and seven: the number whereof remaineth, but the true forms and pronunciations want; and therefore is not of that force that it was in his own dignity, much lesse to be compared with this that we deliver, which adam verily spake in innocency, and was never uttered nor disclosed to man since till now, wherein the power of god must work, and wisdom in her true kind be delivered: which are not to be spoken in any other thing, neither to be talked of with mans imaginations; for as this work and gift is of god, which is all power, so doth he open it in a tongue of power, to the intent that the proportions may agree in themselves; for it is written, wisdom sitteth an hill, and beholdeth the four winds, and gird

"earth which was covered with brambles" part of the curse of this expulsion, not explicitly mentioned in the corresponding section of the book of genesis, is the loss of the holy language of the angels. the revelation of gabriel that man spoke this angelic language in the garden explains how, as described in genesis, adam was able to accurately name all the beasts and birds, and through the magic power of their true names, to command them. perhaps the greatest consequence of the deceit of coronzon that resulted in man's expulsion was the loss of the angelic language. man was rendered "as dumb, and not able to speak" and of necessity began to learn a new less perfect language in order to express his thoughts and needs. this new language was not hebrew, since it did not have the same sounds

brew: three mother letters, seven single letters, and twelve double letters. this division has great significance in magic. gabriel declares that the enochian angels will restore to mankind through dee and kelley the angelic language "which adam verily spake in innocency, and was never uttered nor disclosed to man since till now" this language is incredibly potent. it is the language "wherein the power of god must work, and wisdom in her true kind be delivered: which are not to be spoken of in any other thing, neither to be talked of with mans imaginations" the enochian language is in this sense not only the ideal medium of holy mysteries and truths, but the only medium through which these mysteries and truths can be conveyed. just as a higher mathematical concept, such as the theory of re

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 (geburah. his judgement became unbalanced and reckless, and he fell prey to his lower emot

DONALDTYSON DEMON

ins to boast to lucifer about his servant job, saying that there is no man like him, that he is a perfect and upright man. lucifer cuts god off and asserts that job is only a holy man because he enjoys god's blessings. he says he can make job curse god to his face if god removes his protection. god takes the devil up on this gentleman's wager, saying to lucifer "behold, all that he hath is in thy power; only upon himself put not forth thy hand" the events in the book of job are the result. we may gather from this fable that lucifer is not bound to hell exclusively, but is only bound not to injure those humans who are afforded the protection of god. a human being is protected by god for so long as he or she remains obedient. when a person defies the will and commandments of god, then he or

a demon, but are only effective when the afflicted person sincerely wants to be helped. a demon is expelled when its host simply refuses to obey its directives to commit criminal and hurtful actions. there is no advantage for a demon when a human being ignores its temptations, and ceases to surrender to its abuse and intimidations. the demon leaves. the notion that the name of jesus in itself has power over demons was disproved by the biblical incident of the jewish exorcists who attempted to use the names of jesus and the apostle paul as magical words of power to cast out a possessing demon from a man. the demon said through the voice of its human host "jesus i know, and paul i know; but who are ye" the demon then used its host body to beat the jewish priests until they were compelled to

DONALDTYSON ELEMENT

he male form. for example, were a salamander to put on the appearance of a man, its hair would be wavy and red, its complexion flushed, its eyes like embers, its body slender and active, its touch hot and dry. since fire is associated with the will, salamanders tend to be very forceful and opinionated. they want their own way. they can best be employed in matters that involve the exercise of will power, such as conflicts with others, tests of courage, battles, warfare. it can be dangerous to evoke salamanders since random fires may begin burning in various parts of the building where the evocation takes place. salamanders are extremely difficult to control and deal with, and should only be employed by a magician who knows exactly what he or she is doing. undines are sensual, mobile, gracef

uman desires and motives. it is easy to love an undine, or feel fondness for a gnome, but difficult to interact with a sylph. salamanders are best left uncalled. on those occasions when you wish to cause destruction to a specific place or person, a salamander may be sent, but there is always the danger of backlash. salamanders do not like being told what to do, and must be compelled with words of power and the sigils of superior spirits. they resent this control. i should emphasize this point: salamanders are dangerous! leave them alone, and they will leave you alone. return hethome resources demons bios fiction tyson the truth about the evil eye (magic charm in the shape of a hand gesture to ward off the evil eye) the evil eye does exist. your eighty-five year old sicilian grandmother was

DONALDTYSON EVILEYE

ow our eyes see the world helps to explain the underlying beliefs about the evil eye. the evil eye in its purest form was understood to be the deliberate projection of a ray of occult energy with the malicious intention to cause harm. several factors were thought to make it more powerful. if the person sending it was from a family or tribe noted for works of black magic, it would derive increased power from this hereditary predisposition. if the eye from which the evil was projected was bloodshot, or deformed in some way, this also increased its force. if a glance from the evil eye was sent in a sidelong way, from the corner of the eye of the malicious person, it was more powerful. most important of all, the effect was believed fatal if the person "overlooked" by the evil eye actually met

om the evil eye was sent in a sidelong way, from the corner of the eye of the malicious person, it was more powerful. most important of all, the effect was believed fatal if the person "overlooked" by the evil eye actually met the malicious gaze directly. there are various ways to turn aside or at least lessen the harmful effects of this baleful sidelong glance. laughter was thought to weaken its power. other forms of ridicule, such as a bared backside, were also effective. a mirror could be used to reflect the ray back upon the person sending it out. similarly, a shiny object such as a large, bright piece of jewelry attracted the focus of the person projecting the malicious ray, so that it did not enter the eye of the victim directly. another good defense was to carry the image of an eye

as to carry the image of an eye as jewelry or embroidered into clothing or as a tattoo- the belief was that the ray from this artificial eye would extend itself first and displace the ray from the evil eye. these artificial eyes were sometimes realistic, but often they were highly stylized and almost unnoticed in the pattern of cloth or the decoration on metalwork. a popular gesture to defuse the power of the glance involved making a fist in which the thumb is thrust between the index and middle finger. this hand gesture was also used as the pattern for a charm to be carried on the body as a constant defense- see the illustration at the top of this page. it's difficult to imagine what practical purpose this gesture might serve, even in a symbolic sense, but it was believed to be a highly e

herself with their malignity and bewitched the eyes of talos with the evil in her own. she flung at him the full force of her malevolence, and in an ecstasy of rage she plied him with images of death" the roman historian pliny the elder, who also lived during the first century, recorded earlier accounts of particular tribes, the triballi and the illyrii, some of the members of which possessed the power of the evil eye as a genetic inheritance. he wrote about "persons of this description, who also have the power of fascination with the eyes, and can even kill those on whom they fix their gaze for any length of time, more especially if their look denotes anger" pliny recorded several details concerning this type of person. he wrote that the pupils of their eyes are double. the same was repor

e is nothing in common between the modern witch and the poor unfortunate innocents falsely accused in the middle ages of witchcraft. nor is there any similarity between the modern witch and the ugly fantasy that existed in the minds of the medieval witch-finders. in addition to those accused of sorcery and witchcraft, certain animals were also believed by the ancient greeks and romans to have the power of the evil eye. one such beast was the european wolf. it was thought that if a wolf approached a man unseen and set the ray of its gaze upon him, the man would at once be struck speechless with paralyzing fear. the wolf was then free to attack and kill the man, since he could neither run away nor cry out to attract the attention of others. this spell of the evil eye would persist, even if t

DONALDTYSON FAMILIAR

e resources demons bios fiction tyson the truth about familiars (names of familiar spirits residing in animal hosts) as is true of so many aspects of western occultism, the witch's familiar had its origin in shamanism. every shaman has his own totemic beast, with whom he believed himself to be related by blood. the great spirit of that animal's species, a larger all-white beast that possessed the power of speech, watched over the shaman and protected him from harm, and also taught the shaman occult secrets. in the middle ages, the inquisitors of the catholic church believed the pets of accused witches to be possessed by demons. a witch was supposed to feed her familiar spirit with her own blood, which the animal sucked from her body at a special nipple that became known as a witch's mark

DONALDTYSON MIRACLES

mselves with prayer and practice austerities in pursuit of their art. yet christian theologians cannot accept alchemical change as a holy miracle since alchemy is by them classed as a form of magic, and all magic is condemned as evil by the church. they must reject the possibility of true alchemical transformation. my own view is that miracles, true miracles, do involve a transcendental spiritual power and draw upon the divine source that underlies the material universe. however, i see no reason why an alchemist or a magician may not access this power just as effectively as a devout religious worshipper. magic is not something that lies outside the bounds of religion, it is the power that energizes religion and renders possible miraculous events in a religious context. religious miracles a

nce this god has both form and purpose, and manifests to human beings in various ways. however, the god of the old testament was able to channel this primal source of divine energy for his own intentions, and was able to facilitate the use of this divine energy by his worshippers. skilled magicians can bypass the gods, the angels and the saints, and can access this primal creative and destructive power directly through their magic. so the priests of egypt intimated when they wrote in the hermetic books that man was above the gods, and could command the gods. every time someone works a ritual of magic successfully without relying on a prayer for aid from a particular deity or spiritual creature, the divine source is directly and independently accessed, and a miracle is produced. these mirac

DONALDTYSON NOMICON

stes not from his charnel clay, but fats and instructs the very worm that gnaws: till out of corruption horrific life springs, and the dull scavengers of earth wax crafty to vex it and swell monstrous to plague it. great holes secretly are digged where earth's pores ought to suffice, and things have learnt to walk that ought to crawl" the reputation of the necronomicon rests both upon lovecraft's power as a storyteller, and on the fanciful history he concocted for the book, which is interwoven with true elements. for example, there really was an historical figure named "olaus wormius" as unlikely as this name sounds. according to lovecraft's own fictional history, the book was written around the year 730 at damascus by the arab poet abdul alhazred, who had been born at sana in yemen. the o

t, matters better left undisturbed in the mud at the bottom of the subconscious sea of the human race. lovecraft's cthulhu mythos is a group of stories, poems and novels written by him and by other writers centered around the premise that at some dim time in prehistory the earth was ruled by a race of monstrous and evil entities known as the great old ones. they were cast down from their seats of power and driven from our world, but they did not cease to exist. they continue between the dimensions of normal time and space, dreaming and waiting for the time when they shall be able to rule the earth once again, as they did in days of old. on the matter of the great old ones, lovecraft wrote in his story the call of cthulhu "in the elder time chosen men had talked with the entombed old ones i

odlands with a thousand young. these dreaded beings are dead in every normal human sense of the word, yet they cling to a strange super-dimensional vitality that seems to derive from the human unconscious mind. in forgotten backwaters of the world where degenerate and twisted tribes practice evil rituals, or among groups 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 unho

DONALDTYSON PENTA

s back on itself. this makes it very useful in practical magic. the five points are associated with the five occult elements. because the pentagram can be drawn with a single line, it is simple and elegant to inscribe upon the air during ritual magic. the origins of this symbol are lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagra

DONALDTYSON POSSESS

or into the magic circle during rituals of invocation (the magic circle is an extension of the circle of your own skin. this is done when we wish to gain an intimate communion with a god or higher spirit for the purposes of taking on some of the qualities of that being. sometimes spirits are invoked during magic because the magician wishes to assume the identity, and thus the occult authority and power, of the spirit for the purposes of the ritual. during ritual invocation we usually retain our self-awareness. we feel ourselves as both the spirit who has been invoked, and as our magical selves (the persona we adopt during rituals of ceremonial magic. we are thus twofold in consciousness during successful invocation. you only invoke benign spirits of a higher order who are unlikely to make

DONALDTYSON SIGIL

articular part of the symbol. they are usually simple, two-dimensional abstract designs, and may be either black and white or colored. the sigil is the design itself, not the surface or thing upon which it is drawn, painted or inscribed. in magic, a sigil is employed to summon and control the spirit it represents during rituals, or to infuse the presence or influence of the spirit into a specific power object. the word "sigil" is from the latin sigillum, meaning a little seal or signet. from ancient times until a few centuries ago, identity and authority were verified in largely illiterate cultures by means of personal, family or state seals that took the forms of small cylinders, blocks, stamps or rings. these were impressed into clay, and later into wax, to leave a distinct symbol by whi

s of small cylinders, blocks, stamps or rings. these were impressed into clay, and later into wax, to leave a distinct symbol by which the legitimacy of the bearer or the object impressed with the seal were confirmed. it seems to me probable that the use of sigils to identify spirits has its origins in this familiar and widespread practice. in magic, the name of a spirit embodies the identity and power of the spirit. by knowing and controlling the name, the magician is able to control the spirit. this is the basis of the god-magic of ancient egypt. the sigil is a graphic form of the name. the name is manipulated upon the living breath by means of chants, mantras, invocations, imprecations, execrations, prayers, hymns and similar vocal forms used in magic. the sigil is manipulated within th

golden dawn office of kerux, from israel regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her higher or magical identity. when constructed correctly, it links the magic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to channel the power of the divine name. often it bears the sigil of the magician's magic name along with the sigil or signature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or

who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or pendent around the neck, over the heart-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind forces may be controlled during rituals. the lamen differs from the spirit seal in that the magician is not controlled by it, but uses it to control external spirits or forces. it represents the supreme authority wielded by the magician (alchemical sign or mark for brimstone (sulfur, from the book of signs (1930) by rudolf koch) the term sign is sometim

hinese, for example, use small pictograms in place of letters. in magic the term is sometimes employed specifically to denote the astrological signs of the zodiac and planets (gnostic amulet of chnoubis, one of the decans of cancer, for protection against stomach disease: from amulets and superstitions (1930) by e. a. wallis budge) amulet and talisman are frequently confused. an amulet is a small power object such as a pendant or ring that is usually worn on the body for protection. a talisman is a power object with a specific function, and may be used for offensive or defensive magic as the need arises. some amulets and talismans are inscribed with sigils or other occult symbols, but others derive their power from natural substances and objects, or from specific shapes, without the use of

DONALDTYSON VAMPIRES

and forced to wander the earth in search of fresh blood- in this way a vampire could be created without having first been bitten by another vampire. a recent variation on the myth is that a vampire can only be created if the person bitten also drinks the blood of the vampire. this seems to have no historical foundation in folk tales. movie vampires are physical beings who nonetheless possess the power to dematerialize into mist, or change their shape into various creatures of the night, such as the bat and wolf. in the form of mist they can exit and enter their graves through minute cracks in the ground. they cannot see their reflections in mirrors, nor be seen in them. for some unspecified reason, this causes the vampire to hate mirrors, and to shatter any looking glasses that happen to

ee the vampire spirit hovering close to its host like a dark shadow. those who are afflicted by human psychic vampires can solve the problem simply by taking themselves far away from the influence of the vampire. this will prove difficult, since the vampire will sense that it is losing a source of nourishment, even if completely unaware of its true nature, and will exert all its considerable will power and guile to maintain a close connection with its hapless prey. the help and intervention of others is usually necessary to effect this complete break between the psychic vampire and its victim. those suffering from the obsession of a spiritual vampire face a more subtle difficulty. physical removal of the host from the spirit is impossible, since spirits are not bound by limitations of dist

DONALDTYSON WEREWOLF

panese had were-cats, the malaysians and indians were-tigers. almost every beast has been a were-beast to some culture. shape-changers in the east were usually said to be evil magicians or evil witches who used their magic to cause harm to others. shape-changing into animal form is a feature of shamanism, the oldest human religion. shamans are universally believed in their cultures to possess the power of transforming themselves into animals such as wolves, bears and ravens. in their beast form the shamans travel the world to acquire wisdom or exercise their magic power. individual shamans have an affinity to one or another beast, which is the totemic animal of their family or clan. one shaman may be linked to the raven, another to the fox. this link is not exclusive, but merely stronger t

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

short litanies, etc, having reference to the future life, were recited or chanted by priests and relatives on behalf of the dead. the greatest importance was attached to such compositions, in the belief that their recital would secure for the dead an unhindered passage to god in the next world, would enable him to overcome the opposition of all ghostly foes, would endow his body in the tomb with power to resist corruption, and would ensure him a new life in a glorified body in heaven. at a very remote period certain groups of sections or chapters had already become associated with some of the ceremonies which preceded actual burial, and these eventually became a distinct ritual with clearly defined limits. side by side, however, with this ritual there seems to have existed another and lar

of thoth. by khufu's command herutataf brought the sage to him by boat, and, on his arrival, the king ordered the head to be struck off from a prisoner that tetteta might fasten it on again. having excused himself from performing this act upon a man, a goose was brought and its head was cut off and laid on one side of the room and the body was placed on the other. the sage spake certain words of power whereupon the goose stood up and began to waddle, and the head also began to move towards it; when the head had joined itself again to the body the bird stood up and cackled. for the complete hieratic text, transcript and translation, see erman, die m rchen des papyrus westcar, berlin, 1890, p. it, plate 6] p. xvi the book of the dead in the iind dynasty. passing from the region of native eg

he guardian of the scales touching the mouth of the deceased. chapter xxiii. the chapter of opening the mouth of the deceased in the underworld. vignette: the sem priest touching the mouth of the deceased with the instrument. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (20 of 36 [8/10/2001 11:22:55 am] chapter xxiv. the chapter of bringing words of magical power to the deceased in the underworld. this chapter has no vignette. chapter xxv. the chapter of causing a man to remember his name in the underworld. vignette: a priest holding up# before the deceased. chapter xxvi. the chapter of giving a heart to the deceased in the underworld. vignette: anubis holding out a heart to the deceased in the underworld. chapter xxvii. the chapter of not allowing t

eceased holding a sail in each hand.[2] chapter lvi. the chapter of snuffing the air in the earth. vignette: the deceased kneeling, and holding a sail to his nose. chapter lvii. the chapter of snuffing the air and of gaining the mastery over the waters in the underworld. vignette: a man holding a sail, and standing in a running stream. chapter lviii* the chapter of snuffing the air and of gaining power over the water which is in the underworld. vignette: the deceased holding a sail. chapter lix. the chapter of snuffing the air and of gaining power over the water which is in the underworld. vignette: the deceased standing with his hands extended. chapters lx, lxi, lxii. the chapters of drinking water in the under world [1. lepsius, todtenbuch, bl. 21. 2. a variant vignette of chapters lv. a

of giving memory to a man. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (26 of 36 [8/10/2001 11:22:56 am] vignette: a jackal. chapter xci 'the chapter of not allowing the soul of a man to be shut in. vignette: a soul standing on a pedestal. chapter xcii. the chapter of opening the tomb to the soul and shadow of a man, so that he may come forth and may gain power over his legs. vignette: the soul of the deceased flying through the door of the tomb. chapter xciii. the chapter of not sailing to the east in the underworld. vignette: the hands of a buckle grasping the deceased by his left arm. chapter xciv. the chapter of praying for an ink jar and palette. vignette: the deceased sitting before a stand, upon which are an ink jar and palette. chapter xcv

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

of swedenborg. they are neither souls in hell nor spirits guilty of mortal sin; they are simply inquisitive and inoffensive. we can employ or abuse them like animals or children. therefore the magus who employs their help assumes a terrible responsibility, for he will have to expiate all the evil which he makes them do, and the greatness of his torments will be proportionate to the extent of the power which he will have exercised through their agency. in order to control elementary spirits, and thus become the king of the occult elements, we must have previously undergone the four trials of the ancient initiations. as these no longer exist, it is necessary to supply their place by analogous actions, such as exposing oneself without fear in a conflagration, of crossing a gulf upon the trun

k of a tree or upon a plank, or scaling a steep mountain during a storm, or getting away from a cascade, or from a dangerous whirlpool by swimming. the man who fears water will never reign over the undines; he who is afraid of fire cannot command the salamanders; as long as we are subject to dizziness we must leave the sylphs in peace, and not irritate the gnomes; for inferior spirits only obey a power that is proved to them by showing itself their master even in their own element. when we have acquired by boldness and practice this incontestable power, we may impose upon the elements the mandate (verbe) of our will, by special consecrations of air, fire, water, and earth. this is the indispensable beginning of all magic operations. we exercise the air by blowing from the direction of the

three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and uncreated father of all things i who are borne upon the incessantly rolling chariot of worlds which are always turning; ruler of the ethereal immensity where the throne of thy power is elevated; from whose height thy dread-inspiring eyes discover all things, and thy exquisite andsacred ears hear all; listen to thy children whom thou hast loved from the beginning of the ages; for thy golden, great, and eternal majesty is resplendent above the world and the starry heavens. thou art raised above them o sparkling fire! there thou dost illumine and support thyself by thine o

h become fruitful and sprout forth the tree of life by the three names, which are netsa (victory, hod (eternity, and isiod (fountain, in the beginning and the end, by the alpha and omega, which are in spirit azoth. amen. 6. in the salt of eternal wisdom in the water of regeneration, and in the ashes which generate the new earth, let all things be established by the eloim (gods or angels, gabriel (power of god, raphael (wisdom of god, and uriel (light of god, for ages and ages. amen. 7. let there be a firmament in the midst of the waters, and let it separate the waters from the watersthat which is above as that which is below, and that which is below as that which is above, to the accomplishing of the wonders of the one thing. the sun is its father; the moon its mother, and the wind carried

lord commands thee by the tetragram, the angel and lion! michael, gabriel, raphael, anael. the water floweth by the spirit of eloim. the earth remaineth by adam jot-havah. the firmament was made by iahuvehu-zebaoth. judgment is made by fire in the strength of michael. 9. dogme et rituel de la haute magie. two volumes. paris: g. balliere, 1856. 10. thine art, malchut (the kingdom, and gebura (the power, and hesed (the mercy, forever. 11. a hebrew prophet says "he that consulteth spirits will not so t- the first motion you make to do that, i'll shoot you dead- low twelve "by their deeds ye shall know them" a series of striking and truthful incidents illustrative of the fidelity of free masons to one. another in times of distress and danger by edward s. ellis, a.m. p, m. trenton (n. j) lodge

ELLIS LOW TWELVE 1907

ges of york and kilwinning were, with a few slight exceptions, the parents of all the lodges that were formed in different parts of great britain. the admirable character of the order was attested in 1799, when in the act passed in england for the suppression of secret societies, free masonry was the only one excepted from the operation of the law. a grand lodge was formed in london in 1717, with power to grant charters to other lodges, and the constitutions of the fraternity were first published under its sanction. from this fountain free masonry has spread to every quarter of the globe. now and then we masons are amused by statements concerning female members of our order. some years ago it was claimed by a number of newspapers that a certain famous woman sculptor of washington was a fre

y jungle tigers, through southwestern arizona and northwestern sonora. lawton thereupon changed his original plan and took up the direct pursuit. lawton's command consisted of thirty-five men of troop b, my own fourth cavalry, twenty indian scouts, twenty men of company d, eighth infantry, and two packtrains. we left fort huachuca early in may, and pressed the pursuit with the utmost vigor in our power. it was as hot as the hinges of hades. never have i experienced such weather as we suffered during the following weeks. in june, fresh detachments of infantry and scouts took the places of those that were worn out, and before the close of the following month we had travelled fourteen hundred miles and the hostiles were driven southeast of oposura. if we had no rest ourselves, neither had the

i" responded jennings "and yet no one is blamable for it. the most that can be said is that fate has given you the advantage" the peculiar delicacy of the situation must have struck all three of us at the same moment. i had been sent into camp in exchange for martana, who was no longer among the living. geronimo had performed his part of the bargain, originally proposed by him. it was out of our power to fulfill our part. what did honor require of me? at first blush it would seem that i should go back to the apache camp with my conductor, thus restoring the situation to what it was at first. but did equity demand the sacrifice? were we dealing with a civilized enemy, there could be only one answer; but if i voluntarily placed myself in the power of the merciless low twelve 75 apaches, it

men. it was impossible to know the circumstances, but the awful blow shadowed jennings's life. who could have had a more appalling grievance? in the hope of overcoming his intolerable resentment, he came east, mingled with his own race, and visited masonic lodges, as he was entitled to do. finally his restlessness mastered him. he started suddenly for the indian country, resolved to do all in his power to punish those who had wrecked his life. it may have been that he had settled long before with the directly guilty, but if so, it did not suffice him. he forswore his race. the chippewas at that time, and indeed for a long time before, were on the best of terms with the whites, and he could not work out his terrible programme among them. so he made his way to the southwest, where the apache

arting for the landing, his daughter hurried out of the door and placed a sealed letter in my hand `father says you are not to open that till you get home' she said "i nodded and promised as i shoved it into my coat pocket. when i broke the seal a fortnight later, the first thing that caught my eye was a hundred dollar bill. pencilled on a sheet of paper were the words `if it should ever be in my power to do you any favor, no matter of what character, i beg that you give me the opportunity "bear in mind that all this took place in i 85 i. ten years after ten years 93 later came our great civil war. you people in the north know nothing of what we suffered in the border states, nor, indeed, do the people of the south itself, though they have had to drink the cup to its dregs. but in knoxvill

EMPERORS NEW RELIGION CHURCH OF SATAN

nst authorities, and iconoclastic behavior, all cardinal to the hippie movement that was gaining foothold in the years before the church of satan was created. the first three clauses in the church of satan s official, semi-political program, pentagonal revisionism, which was published in the devil s notebook [14, p. 93] demand stratification (which is a form of meritocracy that rejects undeserved power, taxation of churches, and separation of church and state. these issues were also important in the freedom movement of the 1960es. interest in anton lavey s pet projects, the construction of artificial human companions and total environments (i.e, fantasy worlds) had already peaked a decade earlier when robots were the big hit on the screen and popular literature, and the contemporary fashio

as historically referred to its core group as the council of nine [t]he council of nine] is the ruling body of the organization [1] it is not clear whether it is comprised of nine individuals, and who these individuals are, but recently the core group seems to have included blanche barton, peter gilmore, peggy nadramia (high priestess, and jeff nagy (magister [23. only the core group has decisive power. satanic scriptures will reportedly be a compilation of essays written by peter gilmore in various magazines. if so, it will resemble anton lavey s the devil s notebook and satan speaks, which are both compilations of essays that anton lavey wrote in various magazines. the emperor s new religion copyright 2002 ole wolf page 8 of 30 the soldiers, at the second-highest level, follow the guidel

they eventually defected. if all these people had been that insignificant, they would hardly have achieved their high ranks. those that receive the church of satan s explanation may not be aware of such facts, however. but perhaps an even more likely explanation is that of lazy convenience. people tend to judge a person and his achievements by the person s reputation, and drawing on the emotional power of the word satan and the flamboyant, diabolical scenery anton lavey became a conve- among satanists, the internet displays a large number of owners of poorly designed web pages that promote themselves as web artists; writers of an article or two that promote themselves as authors; guitar players that cannot play for a living who promote themselves as musicians, etc. the emperor s new religi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ysical and occult religions enjoy an acceptability in the west not seen since the scientific revolution. this acceptability is evident in the amount of favorable press given to psychic and occult phenomena. the new age and beyond the hidden underlying reality described as the invisible spiritual structure of the universe is known as esotericism. this structure is enlivened by the cosmic energy or power that energizes the world at a more abstract level than the various forms of energy defined in classical physics. the esotericist characterizes the reality beyond that depicted by physicists in their observations of the world; these descriptions are termed meta-physics. esotericism, in contrast to bible-based religions and philosophies, is considered a third force in western thought. the esot

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

d. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. abou-ryhan an arabian astrologer whose real name was mohammedben- ahmed; he is credited with introducing judicial astrology. many stories told of him in the east show that he possessed an extraordinary power to read the future. abracadabra a magical word said to be formed from the letters of the abraxas, written thus: a ab abr abra abrac abraca abracad abracada abracadab abracadabr abracadabra or the reverse way. the pronunciation of this word, according to julius africanus, was equally efficacious either way. according to serenus sammonicus, it was used as a spell to cure asthma. abracalan, or

his feet. ancient amulets depict abraxas with a whip in his hand, and his name inspired the mystic word abracadabra. sources: drury, nevill, and stephen skinner. the search for abraxas. london: spearman, 1972. abred the innermost of three concentric circles representing the totality of being in the cosmology of the celts. abred represents the stage of struggle and evolution against cythrawl, the power of evil (see also barddas) absent healing healing at a distance from the subject, sometimes through the subject providing some associational link such as a written request for healing, or in reverse form, by the healer sending a piece of material to be placed on the subject s body where the healing is required, or simply by prayers for the subject s recovery on the part of the healer or a ba

felix. acupuncture. new york: random house, 1963; london: w. heinemann medical books, 1962. matsumoto, teruo. acupuncture for physicians. springfield, ill: thomas, 1974. mcgarey, william. acupuncture and body energies. phoenix, ariz: gabriel press, 1974. nanking army ear acupuncture team. ear acupuncture: a chinese medical report. emmaus, pa: rodale press, 1974. nightingale, michael. the healing power of acupuncture. new york: javalin books, 1986. acuto-manzia unusual form of divination by pins practiced by italian psychic maria rosa donati-evstigneeff. ten straight pins and three bent pins are used. they are shaken in cupped hands, then dropped onto a surface dusted with powder. this system would seem to involve some psychic faculty, and is related to such forms of divination as geomancy

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

7. sources: howe, ellic. the magicians of the golden dawn. london: routledge& kegan paul, 1972. lytton, bulwar. the coming race. london: george routledge& sons, 1877. complete works. new york: thomas y. crowell, n h maa-kheru according to egyptologist gaston maspero, maa-kheru is the egyptian name of the true intonation with which the dead must recite those magic incantations that would give them power in amenti, the egyptian hades (see also egypt) mabinogion a collection of ancient welsh legends translated into english by lady charlotte guest (1812.1895) and published 1838.49. the title is the plural form of the welsh maginogi, originally indicating stories of a hero s childhood, but is here used in the wider sense of hero tale. the stories in this collection are from various manuscript s

eligion of the priests of zoroaster (see magi, or, according to philologist skeat, from greek megas (great, thus signifying the great science. it commonly refers to the ability to cause change to occur by supernatural or mysterious powers and abilities. in the twentieth century, magic has been more stringently defined as the ability to create change by an act of the will and the use of the cosmic power believed to underpin physical existence. contemporary magicians also distinguish between high magic and low magic. the latter refers to using magic to make changes in the mundane world, from concocting love potions to drawing money to oneself. the former refers to disciplined change of the self, and practitioners of high magic compare it to yoga. early history until a few centuries ago, most

boehme were imprisoned and mistreated (magicians were subject to persecution both for possible acts of sorcery and for allegiance to a heretical religious system) it is difficult to estimate the enormous popularity that magic experienced, whether for good or evil, during the middle ages. although severely punished if discovered.or if its professors became notorious enough to court persecution.the power it seems to have conferred upon the practitioner was coveted by scores of people. two great names in the history of european magic are those of paracelsus and agrippa, who outlined the science of medieval magic. they were also the greatest practical magicians of the middle ages.apart from pure mystics, alchemists, and others.and their thaumaturgic and necromantic experiences were probably ne

t of rite or formula; and the magic that demands a person of special powers and the use of ritual. a. lehmann believed magic to be a practice of superstition, founded in illusion. the magic force many peoples have spoken of the operation of a magic cosmic force.something that impinged upon the thought of man from outside. many tribal cultures postulated the existence of a great reservoir of magic power, the exact nature of which they were not prepared to specify. certain american indian tribes believed in a force called orenda, or spirit force. among the ancient peruvians everything sacred was huaca and possessed magic power. in melanesia a force called mana, transmissible and contagious, could be seen in the form of flames or could even be heard. the malays used the word kramat to signify

sumed that if the magician procures the name of a person he can gain dominion over that person. this arose from the idea that the name of an individual is the same as the person himself. the doctrine of the incommunicable name, the hidden name of the god or magician, has many examples in egyptian legend, usually the deity taking extraordinary care to keep his name secret so that no one might gain power over him. the spell or incantation is connected with this concept. associated with these, to a lesser degree, is magic gesture, usually introduced for the purpose of accentuating the spoken word. gesture is often symbolic or sympathetic; it is sometimes the reversal of a religious rite, such as marching against the sun, which is known as walking widdershins. the method of pronouncing rites i

EVERBURNING LAMPS

urd, but to the deepest thinkers, and to rosicrucians, a scintillula of light appears on this mysterious subject. the true adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evidence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow. the pages of the history of the world present to us many instances of such events, which we generally class as miracles; some of them are as well authenticated as any points in ancient history. the israelitic passage of the red sea, the swallowing of jonah by a whale which brought him forth again alive, and the ascension of jesus, are exam

hich she, the mighty mother, has herself to bow. the pages of the history of the world present to us many instances of such events, which we generally class as miracles; some of them are as well authenticated as any points in ancient history. the israelitic passage of the red sea, the swallowing of jonah by a whale which brought him forth again alive, and the ascension of jesus, are examples. the power of prophesy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. angel visitors come but rarely now from the realms of glory; is heaven more distant? or have men grown cold? rosicrucians are nothing if not christians, and christians have ever believed in miracle, or have ever acknowledged the existence of an omnipotence who can act at times in such a manner

ned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this, as a canopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patent submission to deity, and by active efforts at power, draw down to itself a commission to work wonders, and so do "not as other men do" the great tendency of the modern times has been to reduce all men to a level, a dead level, of mediocrity, an effort fatal to the supremacy of individuals, and which has tended to discourage research into the hidden mysteries of nature and science, as opposed to the parrot- like study of what are known as mode

mps found in tombs" deserve study, and will repay perusal. the darkness of death and the darkness of the tomb are, and have ever been, common phrases; no wonder, then, that the ancients sought to minimise it. hence we find that the relatives of a deceased person were desirous of relieving the gloom hanging over the grave of a beloved wife, kind parent, or respected brother, by any means in their power. to include in the tomb a lamp and leave it burning was a kindly attention, even if it burned but one short hour; it was an offering to pluto, to the manes; it kept away spirits of evil, and preserved peace to the dead man: this knowledge of the limited time such a lamp could possibly remain alight acted, doubtless, as a stimulus to the discovery of a means of prolonging the burning power of

cient sages. numa, king of rome, studied electricity, and left pupils of his art, of whom we are told was his successor tullus hostilius, who was destroyed whilst endeavouring to draw down from heaven and coerce the electric fluid from thunder clouds, or, as they said, front jupiter tonans. eliphaz levi remarks "it is certain that the zoroastrian magi had means of producing and directing electric power unknown to us "historie de la magie" p. 57. mediaeval scholars have fully debated several points in regard to ever-burning lamps, but in all cases without arriving at any definite result; much erudition has been expended on the question whether a lamp found burning on breaking open a tomb was not ignited by the admission of air, and had not been actually burning until it was disturbed; there

EVIL AND UNCLEAN SPIRITS

the serpent cjn (nachash) has the same number as that of hycm the messiah; who will root the twpylq out of the world. these are the evil chiefs: 1. rtk- satan and moloch 2. hmkj- lucifuge 3. hnyb- beezelbulb 4. dsj- ashtaroth 5. hrwbg- asmodeus 6. trapt- belphasor 7. jxn- baal 8. dwh- adramalech 9. dwsy- lilith 10. twklm- nahemah these names can hardly be referred to any one sephira, seeing their power extendeth over many and numberless orders. behemoth and leviathan are two evil forms of which the first is the synthesis of the twpylq already described under the head of behemiron in the twpylq of the months of the year. the leviathan are, as it were, numberless dragon forms united together. so that each of his scales is like a separate evil serpent (an instructional paper for students of t

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ven to prophets five thousand years ago. he suggested that the very repetition of a basic message may be evidence of the vital relevancy and universality of a cosmic truth. the messages came from ostensible angels, extraterrestrials, divinities, and the like, but all spoke of a higher being from whom each individual could draw inspiration and wisdom. these messages stated that all humans have the power within themselves to contact this higher being. all things were one; everything and everybody was at once individual and universal. and finally, humans were entering, in steiger s summary, a new age, another progression in our evolution as spiritual beings .we are moving toward a state of mystical consciousness wherein every man shall be priest. see also: channeling further reading steiger

. 90 dugja earth coincidence control office scientist john lilly, best known for his pioneering researches into dolphins and into altered states of consciousness, was on an airliner approaching los angeles when he had his first communication from an intelligence he would come to call earth coincidence control office. he received a psychic message that said, we will now make a demonstration of our power over the solid-state control systems upon the planet earth. in thirty seconds, we will shut off all electronic equipment in the los angeles airport. your airplane will be unable to land there and will have to be shunted to another airport (lilly, 1978. sure enough, the power blackout occurred, forcing lilly s plane to land at burbank; another plane crashed. in a visionary experience not long

stalin in it. the image faded as the cloud s shape changed, so presley imagined, into the face of jesus. he pulled the bus over to the side of the road and ran into the desert, feeling a sense of deep spiritual transformation. geller would claim that presley later wondered if maybe he was indeed christ. godfrey contends that elvis aron presley s own name proves his godhood. el means god, vis from power thus god power. presley derives from priestly. she goes on, in fact, all three of elvis major residences contain the prophetic el: graceland, tupelo and bel air. furthermore, according to the bible, since jesus crucifixion, we are living in the dispensation of grace that 2,000 year period of time when sins are pardoned by the sacrificial death of christ. the name of elvis presley s mansion:

d structure called mother ship x-12, which housed twenty-four smaller craft as well as living quarters for crew members. at one point, the visitors showed matthews the control room. contrary to his expectations, it was bare except for a circular table in the middle and four pilots, two men and two women, each facing one of the four directions. the venusians explained that the craft flew on mental power alone. in subsequent contacts, matthews learned that one of his hosts was the captain, who called himself frank. he also met frank s life companion, introduced as frances. frank said the names stood for truth. further reading bord, janet, and colin bord, 1991. life beyond planet earth? man s contacts with space people. london: graftonbooks. fry, daniel william (1908 1922) daniel fry was amon

his principal platform is the weekly meeting of the communion of souls meditation group. baker has a cable-access show, gabriel speaks, on a new york television station every monday afternoon. gabriel, who speaks of himself in the plural, says, we come to you at this most important time in the evolution of your planet, a time of unity of soul and spirit in the physical body through the light and power of your being. we encourage you to stand in the power of one, as the individual light that you are, to create a new vision for your world, a new heaven on earth through your individual expression of unconditional love for yourselves and one another. we challenge you to act upon life as creators rather than having life act upon you( gabriel speaks, n.d. further reading davidson, gustav, 1967

FAUST

o its vortex with resistless might. no, lead me to the tranquil, heavenly dwelling where only blooms for poets pure delight, where love and friendship give the heart their blessing, with godlike hand creating and progressing. ah, all that from the bosom s depths sprang flowing, all that from shy and stammering lips has passed, sometimes success and sometimes failure knowing, to each wild moment s power a prey is cast. oft only after years, in credit growing, doth it appear in perfect form at last. what gleams is born but for the moment s pages; the true remains, unlost to after-ages. jester could i but hear no more of after-ages! suppose the thought of them my mind engages, who d give the present world its fun? that will it have and ought to have it too. the presence of a gallant chap, rev

mons each to join the general ordination, in consecrated, noble harmonies to chime? who bids the storm with raging passion lower? the sunset with a solemn meaning glow? who scatters springtime s every lovely flower along the pathway where his love may go? who twines the verdant leaves, unmeaning, slighted, into a wreath of honour, meed of every field? who makes olympus sure, the gods united? that power of man the poet has revealed! jester then use these handsome powers as your aid and carry on this poet trade as one a love-adventure carries! by chance one nears, one feels, one tarries! and, bit by bit, one gets into a tangle. bliss grows, then comes a tiff, a wrangle; one is enrapt, now one sees pain advance, and ere one is aware, it is a real romance! so let us also such a drama give! jus

s, a fountain flowing, gushed forth unceasing, ever new; when still the mists my world were veiling, the bud its miracle bespoke; when i the thousand blossoms broke, profusely through the valleys trailing. naught, yet enough had i when but a youth, joy in illusion, yearning toward the truth. give impulse its unfettered dower, the bliss so deep tis full of pain, the strength of hate, love s mighty power, oh, give me back my youth again! jester youth, my good friend, you need most in the fight when enemies come on, hard pressing, when, clinging to your necks so tight, the dearest maidens hang caressing, when, from afar, a wreath entrances, luring to hard-won goal the runner s might, when, after madly whirling dances, a man carousing drinks away the night. but on the lyre s familiar strings t

creation s circle stride; and wander on, with speed considered well, from heaven, through the world, to hell! prologue in heaven the lord. the heavenly hosts. afterwards mephistopheles. the three archangels come forward. raphael the sun intones, in ancient tourney with brother-spheres, a rival song, fulfilling its predestined journey, with march of thunder moves along. its aspect gives the angels power, though none can ever solve its ways; the lofty works beyond us tower, sublime as on the first of days. gabriel and swift beyond where knowledge ranges, earth s splendour whirls in circling flight; a paradise of brightness changes to awful shuddering depths of night. the sea foams up, widespread and surging against the rocks deep-sunken base, and rock and sea sweep onward, merging in rushing

nd rock and sea sweep onward, merging in rushing spheres eternal race. michael and rival tempests roar and shatter, from sea to land, from land to sea, and, raging, form a circling fetter of deep, effective energy. there flames destruction, flashing, searing, before the crashing thunder s way; yet, lord, thy angels are revering the gentle progress of thy day. the three its aspect gives the angels power, since none can solve thee nor thy ways; and all thy works beyond us tower, sublime as on the first of days. mephistopheles since you, o lord, once more draw near and ask how all is getting on, and you were ever well content to see me here, you see me also midst your retinue. forgive, fine speeches i can never make, though all the circle look on me with scorn; pathos from me would make your

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ludes to a dynamic state of direct communication and mystical union of the individual soul with the divine. in that sense, it is synonymous with the sanskrit word yoga (lit. union with or absorption in the divine. the rich spiritual potential of the mystical qabalah has long been obscurated and overshadowed by the preponderant visibility of the magical or practical qabalah, whose disciples pursue power as a tool of their own will. the wonderful possibilities for deep spiritual awakening, intensified devotion, and selfless service to the divine will offered by the mystical qabalah have also been made difficult to access by the strict halachic barriers and obfuscating intellectual hurdles erected by rabbinical jewish kabbalists. 3' 8: h" 2: 2 2:e 8% the formal prohibition against the study a

t of its orthodox authority. it peaked with the virtual political and economic control of the temple of jerusalem by the sadducees and pharisees in the hasmonean period, after the liberation of jerusalem by the maccabees. the many warnings and stern admonitions pronounced by a succession of hebrew prophets went unheeded. when master yeshuvah came, he berated the widespread corruption and abuse of power among the sadducees and pharisees, and struck out against the moneychangers within the temple (which had become the biggest bank in the middle east. the dominance of the pharisaic rabbinical sect solidified even further in the diaspora after the destruction of the second temple in 70 ce. except for the karaite and sabbataian movements, this dominance has remained largely unchallenged to this

ractices include: ablution, prostration, invocation of divine names, devotional singing, prayer offerings, ritual use of sacraments and sacred regard for the elements, community-building rituals based on the mystical significance of rites of passage and seasons of nature, and the special treatment of guests. in the torah, there are numerous accounts of holy figures ascending to and worshipping at power spots on special mountains. there are also several accounts of the ritual use of a stone lingam, over which was poured a libation of oil or perhaps milk. numerous passages in the torah also poignantly allude to the experiential transformation of individual consciousness in divine union, and the presence and importance of mystics and awakened souls throughout the history of the hebrews and je

would be reasonable and balanced to point out that there is some inherent danger in the overzealous pursuit of qabalistic disciplines. many of the problems arise when aspirants are misled by unqualified teachers, have pre-existing mental imbalances, or when aspirants engage in activities related to the side columns of the tree of life. problems can also manifest when individuals underestimate the power of the root mantra and do too much too soon. on the other hand, relatively few problems have been seen in individuals who have the guidance of a qualified mentor and engage in a slow and steady progression through the purely yogic disciplines associated with the mystical qabalah '0* 2$ the qabalah is traditionally traced back to adam and eve. it has been maintained in its purest forms by unb

cal qabalah correlate with those of all other mystical traditions. at the same time, and without contradiction, each mystical tradition has its own unique totality archetypes, scriptures, messiahs and great souls, and styles of observances. the disciplines of the mystical qabalah are distinct from those practiced by magicians, wizards, and sorcerers who seek to acquire creative and/or destructive power, depending on what paths they traverse on the tree of life. the occult disciplines of wizards and magicians are often called the practical, hermetic, or magical qabalah. practical qabalah has its ancient roots in the thirteen enochian keys of enoch son of qain, along with a highly eclectic admixture of material taken from egyptian, mesopotamian, and other non-hebrew sources. it is important

FIRE OF QAYIN RITE

els of wisdom and beauty, hearken to me why am sprung from thy cunning seed, the hidden house of azazel. i am of the children of tubal-qayin. thy mark burns upon my brow: of thy clan and stock am i cunning-wo/man. waken and feed the flaming serpent within my blood, kindle the shinning fire of my inheritance. by goat and serpent, great tubalo, thou coal-black smith, let the warmth of thy sorcerous power glow bright in my spirit and flesh by the holy threefold name azza: uzza: azziel. strength to my daemon-genius in the fires of the aelohim and the great blood of faerie. here s to the horse with the four white feet the chestnut tail and mane, a star on his face and a spot on his breast, and his masters name was qayyifly the light psychonaut 75- text by michael ford (keteb) industrial musick

FOCUS OF LIFE

iousness of 'i' is a decline and vegetates good and evil afreshthe compulsion of limit and morality. from spontaneous nonexistence, germinate all significant ecstasy-that shall last in the uttermost impossibilities unconditioned to will. alas! what ornaments are grave-yards? the pleasure ground of self is contact with the living. the fool hastens to man with a mouth overfull of new discoveries of power subservient to will! what matters it that we have realized a little more of i? of beyond its limits of possibility "abandon this haunted mortuary in a blind turning" note well! all things are possible even in nightmares-becoming, they are a necessity, an additional boundary to memory-the further seperate entities of consciousness. remember o ikkah! thou shall not cease to be again what is de

rtue-for thee i will not domesticate while generating. o idiocy! where is that path where i may wander naked in frenzy, a trespasser against all things reasonable? o time! saith good and evil 'come, come! ego, i come "laughing aloud, zos answered. knowledge alone is transitory, the illusion subsequent to 'i desire all things' eternal, without beginning is self; without end am i; there is no other power and substance. the ever changing modifications and diversities we see are the results of forgetfulness, misinterpretated by nightmare senses. when the self again desires, then i only and nothing else shall remain. permitting all things, whatsoever is imagined comes out of it. believe what you will, it has no compassion. the connotation self-love is applicable to all things. to it, all things

and calls it truth and many other qualified names: verily, once a thing is named it becomes nothingness to its meaning. all happiness is an illusion and a sorry snare. all righteousness is a dishonesty and all sin a pleasure. assuredly, the courageous alone seem safe. without remorse. man invented self-pleasure but knoweth not his own love. everything was once arbitrary. yet they who spoke: their power has ended in common sexual practice-abnormal only with jaded appetites. they who knew were rightly crucified, scorned, ignored and their mouths sealed with their own excrement. have we not forgotten more than we shall ever learn? where is the magic to revitalize the mouldering words? everything is again eventually arbitrary! what is there to believe that is free of belief? what is there to w

! with a mighty yell, my after suspiration burst that overcrowded coffin into fragments! i arose, thinking i was alone. but no, sitting by the corpse, amid the debris was-the devil grinning! to be alone and half alive with the devil is not a welcome anti-climax. then he spoke unto me "coward! where was thy courage, even against drunken enemies? ah ah! thou hast indeed willed pleasure! who has the power, thou or i? what medicine for the dead gods! thou wretched scum of littlenesses-heal thy gaping wounds, thou art more fitted to pray than to prey" much more did he utter, till my very ears closed. with a body torn to pieces, crushed in every part-what was i to answer? my silence compelled him again to speak "hast thou no complaint" in a mighty rage-for this was a worse goad than all my earli

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ich this most ancient egyptian author seemed to him to have had mysteriously revealed to him. finally, a compressed account of the contents of the asckpius will be given. in this way it is hoped to bring before the reader some impression of the two works which ficino in his argumentum before the pimander associates together as the two "divine books" of hermes trismegistus, namely the book "on the power and wisdom of god (the fourteen treatises of his pimander) and the book "on the divine will (the asclepius. it is, i believe, necessary for the understanding of the renaissance attitude to the magic in the asclepius to read that work in the context of the extraordinary piety and knowledge of divine things which the pimander seemed to reveal. the reader whose interest may be aroused in the tr

which avoids as much as possible all contact with matter, until the lightened soul rises up through the spheres of the planets, casting off their evil influences as it ascends, to its true home in the immaterial divine world. for the optimist gnostic, matter is impregnated with the divine, the earth lives, moves, with a divine life, the stars are living divine animals, the sun burns with a divine power, there is no part of nature which is not good for all are parts of god. the following accounts of the contents of the five hermetic writings chosen are partly analysis, partly direct quotation.21 have made many omissions and have sometimes slightly rearranged the order. there is a good deal of diffuseness and repetition in these works, and i have tried to give their main gist as briefly as p

ld. for the man was beautiful, reproducing the image of his father: for it was indeed with his own form that god fell in love and gave over to him all his works. now, when he saw the creation which the demiurge had fashioned in the fire, the man wished also to produce a work, and permission to do this was given him by the father. having thus entered into the demiurgic sphere, in which he had full power, the man saw the works of his brother, and the governors fell in love with him, and each gave to him a part in their own rule. then, having learned their essence and 23 ficino's "pimander" and the "asclepius" having received participation in their nature, he wished to break through the periphery of the circles and to know the power of him who reigns above the fire. then man, who had full pow

he wished this he accomplished it and came to inhabit the irrational form. then nature having received her loved one, embraced him, and they were united, for they burned with love" man having taken on a mortal body, in order to live with nature, is alone of all terrestrial beings of a double nature, mortal through his body, immortal through the essential man. although in fact immortal and having power over all things, he has also through his body the condition of mortality, being under destiny and the slave of the armature of the spheres "now, says pimander "i will reveal to you a mystery which has been hidden until now. nature being united to man in love produced an amazing prodigy. man, as i said, had in him the nature of the assembly of the seven, composed of fire and breath. nature fr

n genesis. particularly do they differ most profoundly in their account of the nature of man and the character of his fall. it is true that the mosaic genesis, like the egyptian genesis, says that man was made in the image of god and was given dominion over all creatures, but it is never said in the mosaic genesis that this meant that adam was created as a divine being, having the divine creative power. not even when adam walked with god in the garden of eden before the fall is this said of him. when adam, tempted by eve and the serpent, wished to eat of the tree of knowledge and become like god, this was the sin of disobedience, punished by the exile from the garden of eden. but in the egyptian genesis the newly created man, seeing the newly created seven governors (the planets) on whom a

FRATER ELIJAH ANGELS OF CHAOS

s are recommended. worked sigils to cast should be fired during this celebration as to an enactment of desire. final the rite seems very formalized, but it is not really. the only parts that need formality are the intents, but the visualizations and words should flow naturally. the only timing critical part is of course the trance. as per the chaos sigil, who knows what it is/ is not. it may be a power, information, spell, calling, banishing. we do not know. a no-mind technique may be of use in divining the sigils meaning (it has not failed me yet. also look for "synchronicities. we do not know in what way the sigil will manifest, or in what form. love to all, elijah of purpl(z. welcome to eternity_ 4 godhood results only love can set you free- n-trance today's date is 11/1/98 the ritual (

also the number of chaos. with binah we have links to set, which was integral with the rite of god-hood. 76=7+6=13 and we have a ton of links here, but check out the relations to gargophias and the 13'th tunnel of set, in the outer spaces (this comes later) side note on the second sigil: inverse libra) absolute chaos. 7 is also a symbol of set as an ax. sept is seven the sixth and central cosmic power zone: beauty--tiphareth--sun/son. the number 6(sex):vau- sexual union zain: the number 7--twins set/ horus (gemini, 6'th and 7'th months gemini- cancer. sexual polarity. lovers of the tarot. the letter zain spelled in full equal's 67 (reverse 76) which symbolizes the womb of the mother (binah=67. in reversal, the dark) mother, inverse birth (destruction--the phoenix again. there is also some

ow waning. today is 11/8/98 [2] is connected with eris somehow (i think) as it seems to fluctuate between the "hand of eris" and [2, i do not see any relation with the first sigil yet. sekhet the fierce lion headed goddess of the south. her ferocious qualities typify sexual heat and the fire of fermented drink (counterpart bast, sekhet is solar. from sekhet derives the indian word shakti, meaning power. special reference to the fire snake (creative power. 76-15=61 (kali-first divider) 15 is the first digital sum of 393. today is 11/10/98. my birthday (tuesday sacred to kali) i'm 24 years old (i feel like i am 90. i got another tattoo today, on my left shoulder blade. an eye surrounded by a flaming sun (a 'symbol' of kia/ chaos& self. i channeled all the pain while getting it into a prayer

her universe that touched our manifold at every point. magick is the ultimate language. there were things in the void which were not magick. this was very, let me repeat, very, scary, dark, hopeless, and dead beyond any words i could use. the holy guardian angel operation is a revelation of ones wholeness. this being, which is many beings comprised together "in the future" kia/ magick/ life/ god/ power/ love beyond love& light. it seemed that no thing in it's "right" mind would want to dwell in the void, as it cracked and dissolved any petty ego associated with it. this message is for all of humanity, not just me. this god point is approaching, whatever the fuck that means. maybe a birth to a new universe manifold "floating, in the void. many universes each with their own being--pandaemona

bit of the background which elicited these un-coverings. this night i invoked many deities: moglthox: to steal my corruption and purify me. harakhan: to bring me knowledge and wisdom of self. babalon: for her ecstasy and love. teckno: to transport me to babalon in his medium. tiyet: to purify my dreams& submind, and give me the gift of her silence. set: as the dark sun, to show me the majesty and power of self. lucifer-christ (as luciferouschristos) to bring love& unity. the triple goddess of the moon and dyonysis and others (see appendix vii for commentaries on god-forms) all along (months) i have been offering prayers to my "guardian angel" to meet (myself of god. the sigils were received after each ritual of the rog. each rite was performed as instructed by a (this was written of previo

FRATER TENEBROUS CULTS OF CTHULHU

rhaps lovecraft himself has left us with a rather unsatisfactory explanation of the true provenance of the cthulhu mythos. certainly, it appears to hold a great value for those individuals currently practising the black arts. in the words of kenneth grant, the present outer head of the o.t.o, lovecraft s great contribution to the occult lay in his demonstration indirect as it may have been of the power so to control the dreaming mind that it is capable of projection into other dimensions, and of discovering that there are doors through which flow in the form of inspiration, intuition and vision the genuine current of creative magical consciousness. 11 lovecraft s occult experiences, disguised as fiction, reveal the intrusion of forces in complete sympathy with those archetypes and symbols

FRATER U D PRACTICAL SIGIL MAGIC

nes of magic. for the most part, it can be performed without complicated rituals, needs hardly any paraphernalia, is independent of philosophical and dogmatic premises and, due to its simplicity, can be learned easily and quickly. most important of all, none of the magical techniques we know of today is more efficient and will give even beginners the immediate chance to convince themselves of its power and their own abilities. these reasons alone support a volume like the following to show the possibilities of this discipline and to explain its techniques and its rationale. the reader.the complete tyro and the advanced practitioner alike.will receive an introduction which will accompany him/her in his/her magical practice for a long time to come. you will find in this edition in the follow

nk of''correct' and gincorrect h sigils. the grimoires of the late middle ages were often little else but gmagical recipe books (the frequently criticized sixth and seventh books of moses basically applies the same procedure of''select ingredients, pour in and stir h, and these practitioners believed in the following principle: to know the gtrue' name and the''true' sigil of a demon means to have power over it. pragmatic magic, which developed in the anglo-saxon realms, completely tidied up this concept.6 often crowley's revolt in the golden dawn.at first in favor of but soon against mathers.is seen as the actual beginning of modern magic. it would certainly not be wrong to say that crowley himself was an important supporter of pragmatic thought in modern magic. but in the end, the master

y desired. if you see a sigil every day, perhaps on a wall or engraved on the outer side of a ring, this should only take place unconsciously, just as one austin osman spare and his theory of sigils/ 9 might not consciously notice an object which is in use all the time. of course, you should keep your operation secret, for discussing it with skeptics or even good friends may dissolve the sigil fs power. the advantages of this method, of which only a short summary can be given here, are obvious4 it is temptingly easy, and with only a little practice it may be performed at any time and at any place it does not call for any costly paraphernalia; protective circles and pentagram rituals are not required (though sometimes they may prove useful, especially with operations of magical protection

d bonus. because of their gunrefined h image, they will appear to our unconscious (which will have to struggle with them) much more gmagical h or maybe just gless ordinary. h in other words, a so-called gugly h sigil differs a lot from our standardized and smoothed-up everyday environment of glossy machines and industrial pseudo-aesthetics. since we are working with magis, or the original magical power which belongs, according to current theories, to a further exploration of the word method/ 19 praeter-conscious, i,e, gprimitive h stage of being, everything which reminds us of the times of amateurish handicraft will awaken primordial impulses in our reptilian brain. this will virtually automatically liberate the magical power in this section of the brain or awaken it in the first place. of

this has a lot to do with tantric and taoist ideas, which state that the male should sex the magical trance/ activating the sigils/ 31 accord m after sexual intercourse (in hetero the first chapter it was mentioned that sigils should be internalized spasmodically. this can be done in several ways. our goal is always the same: to form an altered ing to these doctrines, loss of semen means loss of power (and, by extrapolation, longevity. this approach which has for various reasons never become particularly popular in the west, led even one of the major masters of sexual magic, aleister crowley, to concentrate on drinking his sper sexual intercourse, the mixed male and female secretions.crowley fs infamous gelixir h. this digression aside, we may note that lecherous sex maniacs won ft have t

FREEMASON BLUEBOOK

ssing, even life forevermore. the following hymn may be used instead of the lesson: musicauld lang syne. i.behold! how pleasant and how good, for brethren such as we, of the accepted brotherhood, to dwell in unity. ii 'tis like the oil on aaron's head, which to his feet distils;like hermon's dew, so richly shed on zion's sacred hills. iii.for there the lord of light and love, a blessing sent with power; o may we all this blessing prove, e'en life for evermore. iv. on friendship's altar rising here, our hands now plighted be, to live in love, with hearts sincere, in peace and unity. the lambskin, or white leather apron. is an emblem of innocence, and the badge of a mason; more ancient than the golden fleece or roman eagle; more honorable than the star and garter, or any other order that can

earing, seeing and feeling, are deemed peculiarly essential to masons* hearing is that sense by which we distinguish sounds, and are capable of enjoying all the agreeable charms of music. by it we are enabled to enjoy the pleasures of society, and reciprocally to communicate to each other our thoughts and intentions,our purposes and desires; while thus our reason is capable of exerting its utmost power and energy. the wise and beneficent author of nature intended, by the formation of this sense, that we should be social creatures, and receive the greatest and most important part of our knowledge by the information of others. for these purposes we are endowed with hearing, that, by a proper exertion of our rational powers, our happiness may be complete. seeing is that sense by which we dist

d it is by the unnatural kind of life men commonly lead in society, that these senses are rendered less fit to perform their natural offices. on the mind all our knowledge must depend: what, therefore, can be a more proper subject for the investigation of masons? by anatomical dissection and observation we become acquainted with the body; but it is by the anatomy of the mind alone we discover its power and principles. to sum up the whole of this transcendent measure of god's bounty to man, we shall add that memory, imagination, taste, reasoning, moral perception, and all the active powers of the soul, present a vast and boundless field for philosophical disquisition, which far exceeds human inquiry,and are perculiar mysteries, known only to nature and to nature's god, to whom we and all ar

r door* maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (24 of 76 [11/22/1999 11:51:55 am] emblem of plenty* inner door* g* geometry, the first and noblest of sciences, is the basis on which the superstructure of masonry is erected. its moral advantages. by geometry we may curiously trace nature through her various windings to her most concealed recesses. by it we discover the power, wisdom and goodness of the grand artificer of the universe, and view with delight the proportions of this vast machine. by it we discover how the planets move in their respective orbits, and demonstrate their various revolutions. by it we account for the return of seasons, and the variety of scenes which each season displays to the discerning eye. numberless worlds are around us, all framed

. the beehive is an emblem of industry, and recommends the practice of that virtue to all created beings, from the highest seraph in heaven to the lowest reptile of the dust. it teaches us that, as we came into the world rational and intelligent beings, so we should ever he industrious ones; never sitting down contented while our fellowcreatures around us are in want, especially when it is in our power to relieve them without inconvenience to ourselves. when we take a survey of nature, we view man in his infancy, more helpless and indigent than the brute creation; he lies languishing for days, months, and years, totally incapable of providing sustenance for himself, of guarding against the attacks of the wild beasts of the field, or sheltering himself from the inclemencies of the weather

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

is said concerning the philosopher's stone and the process of transmuting the base metals into gold. these claims have naturally given rise to a great deal of vague speculation. from time to time, students have asked for a direct statement from the writer concerning this subject of paramount importance, and as we are standing upon the threshold of a new age where this precious jewel with all its power will be evolved and possessed by a considerable number of people, we feel that it is important to divest the subject of all the mystery that surrounds it and speak in plain terms concerning the matter. then all who really wish to take the trouble involved, for it involves arduous labor, nothing worth having being ever gained without cost, may know how to make for themselves this great gem. w

o use the same dual creative force when fashioning the crystal in the mineral, the leaf of the plant, or the shape of the animal. their powerful imagination pictures in the archetypal region of the earth that which they desire to create, and their concentrated will moulds the coarser matter into this matrix until it assumes a definite physical form as desired. man, the spirit, has a like creative power, and has through the ages, under the guidance of the gods, learned to build bodies of increasing value as instruments for his expression. but his pilgrimage through matter was undertaken for the purpose of making him an independent creative intelligence, and to attain that end it was necessary that he should at the proper time, be emancipated from the guardianship of the gods, so that he mig

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

he truths which were embodied in their philosophy. they also spoke of a fourth element, azoth, a name composed of the first and last letters of our classical languages and intended to convey the same idea as "alpha and omega--that of all-inclusiveness. this referred to what we now know as the spiritual ray of neptune, which is the octave of mercury and which is the sublimated essence of spiritual power. the alchemists knew that the moral and physical nature of man had become gross and coarse on account of the passions inculcated by the lucifer spirits, and that, therefore, a process of distillation and refinement was necessary to eliminate these characteristics and elevate man to the sublime heights where the splendor of the spirit is no longer obscured by the coarse coating which now hide

ve man in the scale of evolution are the gods, creators upon the spiritual and physical planes. they also are pure as the plants, for their whole creative force is also turned upwards and is expended in whatever manner their intelligence directs; and knowing good and evil, they always do good by choice "between the gods and the plant kingdom stands man, a being endowed with intelligence, creative power and free-will to use it for good or ill. at present, however, he is dominated by the passion instilled by the lucifer spirits and sends one-half of his creative force downward from the light to gratify his senses. in his innermost soul he realizes that this is wrong, and hence he hides his creative instinct in shame and is outraged when it is dragged into the light. this condition must be al

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

lves. in the western wisdom teaching we speak of the highest initiate of the saturn period as the father. in the sun period the root of a new element, air, was evolved, and coalesced with the true fire, which, mark again, is always invisible, and which manifested as heat in the saturn period. then fire burst into flames, and the dark world became a blazing ball of luminous firemist at the word of power "let there be light" let the student ponder well the relation of fire and flame; the former lies sleeping, invisible in everything, and is kindled into light in various ways: by a blow of a hammer upon a stone, by friction of wood against wood and by chemical action, etc. this gives us a clue to the identity and state of the father "whom no man hath seen at any time" but who is revealed in "

oms of life, represented in the fire-sphere and cosmic space which is an expression of the homogeneous absolute spirit. the fire spirits are actively striving to attain enlargement of consciousness. but the absolute rests ever clothed in the invisible garment of cosmic space. in 'it' all powers and possibilities are latent, and it seeks to discourage and check any attempt at expenditure of latent power as dynamic energy required in the evolution of a solar system. water is the agent it used to quench the fire of active spirits. the zone between the heated center of the separate spirit sphere, and the point where its individual atmosphere meets cosmic space, is a battleground of evolving spirits at various stages of evolution. the present angels were human in the moon period, and the highes

xterminate the docile creatures of jehovah, for we are told adam knew eve again and she bore seth. seth had the same characteristics as abel and transmitted them to his descendants, who to this day, continue to trust to the lord for everything, and who live by faith and not by work. by arduous and energetic application to the world's work the sons of cain have acquired worldly wisdom and temporal power. they have been captains of industry and masters of statecraft, while the sons of seth, looking to the lord for guidance, have become the avenue for divine and spiritual wisdom. they constitute the priestcraft. the animosity of cain and abel has been perpetuated from generation to generation among their respective descendants. nor could it be otherwise, because one class as temporal rulers a

e court of solomon one that was fairer than he, and there the bible narrative leaves her. her marriage with solomon was never consummated or the name of mason would have faded from memory long ere the present day and humanity at large would now be docile children of the dominant church, without free will, choice or prerogative. nor could she be permitted to wed hiram, who represented the temporal power, or religion would have been stamped out; she must wait for the bridegroom who shall embody within himself the combined good qualities of solomon and hiram, but who is purified from their weaknesses. for the queen of sheba is the composite soul of humanity, and at the consummation of the work of our evolutionary era she will be the bride, while christ, whom paul called a high priest after th

each to oust the other from the affections of the symbolic queen of sheba, the soul of humanity, they might have succeeded, an equitable union between church and state might have been effected and human evolution might have been greatly furthered. but both church and state were jealous of their particular prerogative; the church would only amalgamate upon condition that she retain all her ancient power over mankind, and take in addition those of the temporal government. the state was selfish in a similar manner and the queen of sheba, humanity at large, is still unwed. the masonic legend tells the story of the attempt and its failure as follows: when the queen of sheba had been shown the gorgeous palace of solomon and had bestowed her choice gifts of gold and wrought work, she asked also t

FREEMASONS SATANISM AND SYMBOLISM

ook is satanism just by reading "deus meumque jus" they don't even have to read the book, just the phrase to know "seething energies of lucifer within your hands "the day has come when fellow craftsman must know and apply their knowledge. the lost key to their grade is the mastery of emotion, which places the energy of the universe at their disposal. man can only expect to be entrusted with great power by proving his ability to use it constructively and selflessly. when the mason learns that the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands, and before he may step onward and upward, he must prove his ability to properly apply energy. he must follow in the fo

hammered his sword into a plowshare [manly p. hall, 33rd degree, k.t, the lost keys of freemasonry or the secret of hiram abiff, forward by reynold e. blight, 33rd degree, k.t, illustrations by j. augustus knapp, 32nd degree, macoy publishing and masonic supply company, inc, richmond, virginia, p. 48; emphasis added] once the mason learns to control his emotion and to apply the "dynamo of living power" the mason can be assured of being able to control the "seething energies of lucifer" in his hands. he makes the admission that masonry is the craft, which is an old name for witchcraft. satanists are assured that, if they will join the coven and learn the craft, he will control the supernatural power of satan, just as manly p. hall promises here. as you can see, they have exposed themselves

ause it too reveals satanism. the mason must "follow in the footsteps of his forefather, tubal-cain, who with the mighty strength of the war god hammered his sword into a plowshare" in the masonic quiz book, the candidate is asked this question "who was tubal cain" answer "he is the vulcan of the pagans [william p. peterson, editor, masonic quiz book "ask me brother, chicago, illinois, charles t. power company, 1950, p. 18, 88, 131, 213; also found in john yarker, the arcane schools: a review of their origin and antiquity: with a general history of freemasonry and its relation to the theosophic scientific and philosophic mysteries, belfast, ireland, william tait, 1909, p. 30; also found in a. r. chambers, editor, questions and answers, 1972, p. 237; also found in malcom duncan, duncan's ri

lios (phra) the 'divine offspring congenerate with the dawn' and at the same time an incarnation of kneph or agathodaemon, the good spirit, including all his possible manifestations, either physical or moral. he represented in a familiar form the beneficent aspect of all higher emanations and in him was developed the conception of a being purely good, so that it became necessary to set up another power as his adversary, called seth, baby, or typhon to account for the injurious influences of nature [pike, op. cit, p. 588, teachings of the 28th degree, knight of the sun, or prince adept. once again, we can see the occult, satanic doctrine that all of nature is composed of good and evil, black and white, opposites that are equal but opposite. folks, this is pure satanism, and albert pike has

ithin satanism. in looking at the eastern star goatshead (above right, the star itself is a goatshead, and the star in the middle is a plain goatshead, which is within an inverted pentacle. in one symbol there are three instances of inverted pentagrams. so, just how important is the pentagram to the satanist? listen to the witch of salem, massachusetts, laura cabot, on this question. in her book, power of the witch: the earth, the moon, and the magical path to enlightenment, 1989, p. 90, cabot says "it really isn't that difficult to distinguish the craft from satanism. witches wear the pentacle with the point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we can only conclude that freemasonry admittedly serves both the "good lucifer" and

FULL MOON RITUALS

tition period. thereafter people come in at their own time to petition until the pre-announced time of closing, when the leader posts a final hail-and-farewell. it isn't necessary to leave your computer on all week, or to do a physical working that exactly mirrors your petition. while it's true that we take a week to do the ritual; it is also true that it lasts one night. it is very true that the power raised is genuine, and that requests are answered often and wonderfully. there are some things that you can do to make the most of the power of the experience. first, she said with great emphasis, read the whole thing. if you're coming in to petition, backdate to start if need be and read your way to where you'll be next to "speak. after the ritual has ended, read the whole thing again and a

chuckle wells up as reddeer presents boudica with her birthday gift. and she breathes a soft "happy birthday my sister. and welcome to crone time" pombigira also has a new glow about her. there are worries, but the mother aspect is so strong in her. she will find strength to share and help her loved ones. it will be a troubling time for a while, but this year will bring a new awareness of her own power. as owl watches nym step back to her place in circle, their eyes meet and she nods to her sister "your prayers are heard, she whispers. suz stands quietly, a slight frown of worry crosses her brow. owl smiles reassuringly "you can do this, my sister. don't let your own doubts weigh too heavily on your shoulders. you will know when the time is right to change your plans. morgan, there are cha

changes coming. don't bite off more than you can chew, but chew well those bits which are put on your plate. there is an issue which will effect your decisions, but you have yet to sort it out clearly in your mind. give yourself time, and meditate on that which bothers you the most. clarity will come. your granddaughter is in good hands. jess, sister, daughter. work with your runes. knowledge is power. ask the questions, and then focus on that which must be fought. there is a battle to be won. and you can do this. once again, owl wonders at these strong people who come to petition, not for themselves, but for others. and those who have petitioned quietly, without stating aloud their requests, owl understands that they too are forming powerful thoughts of healing, and aiding those who are

FULLER J F C SECRET WISDOM OF THE QABALAH

f tetragrmmmaton 48 the principles of creation. 48 the experimental worlds. 49 adam qadmon. 50 the creation of eve. 52 the messianic redemption. 54 chapter v 55 the redemption of tetragrammaton 55 symbols of the messianic act 55 man the instrument of redemption. 55 the accomplishment of the messianic act. 56 the integration of the disintegrated. 57 the creation of hell. 58 the source of messianic power. 59 secret wisdom of the qabalah page 4 chapter vi 61 the source of mystic power 61 the essence of the qabalah. 61 the mysticism of modern science. 63 the laboratory of satan. 66 the mystical ordeal. 68 the fourth dimension. 69 chapter vii 72 the anatomy of illuminism 72 llluminism. 72 illuminism and revolution. 73 the fourth-dimensional state. 74 the great omission. 79 the mystic way. 81 he

ed and the man of science is thinking in terms of electrical waves or waves of light. nevertheless, these waves are just as much symbols as atoms are, and in themselves they explain nothing; yet their virtue lies in that they fit better into the present order of scientific thought; that is- symbolically they are not out of place. as long as they maintain their place they maintain their attractive power by bringing the mind into contact with the mystery; and so long as this contact endures an equilibrium is established between the mystery and the intelligence, and the mind is held, as it were in a state of wonder- that is of love or attraction. so long as this equilibrium lasts- that is so long as faith in the potency of the symbol is overwhelming- contentedness monopolizes the life of man;

tand their jargon they fall back upon the pen of the novel-writer, transforming scientific fact into romantic fiction. why has science thus failed us? because the wisdom of the few has been cast like pearls before the swinish ignorance of the many. the intellectual evolution of the masses has not kept pace with the physical evolution of the scientists. a new body has been built, a body of titanic power, yet it is still inhabited by a mind which belongs to a far less powerful instrument. the result is a moral disintegration- a throwing out of balance, out of focus, out of equilibrium. chaos surrounds us, because the mysteries have been communicated to those unworthy to receive them, and not until the new body is endowed with a new mind will a new soul be born within it. such an equilibrium

nd no one knows the heavenly eden but the great face [the three supernal sephiroth. should the upper eye [kether] cease looking into the lower eye [malkuth, the world would perish. 36 thus does this unvarying idea of balance run on. gthe union of man with god h, says saint theresa, gis nothing but the reunion of two bodies which have been separated but are always one. h the connecting link is the power of will, which is neither good nor evil, but a power or energy, which can be filtered through good or evil. it is, as it were, the beam of light of a magic lantern, the slides it penetrates being the nature of man. as long as these slides exist there can be no perfect vision of god and, consequently, no perfect union. when moses said to god, gi beseech thee, show me thy glory h, the answer h

it is only in his works that we are capable of admiring him. h 39 and cicero says, gthough you see not the deity, yet by the contemplation of his works, you are led to acknowledge a god h.40 which is similar to st. paul when, speaking of christ, he said: gfor the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead. h 41 and again: gfor in him we live, and move, and have our being; as certain also of your own poets have said, for we are also his offspring. h 42 but of all philosophies the closest-allied are those of the vedanta and of lao-tze. the indian system is a trinity in unity, the ineffable, incomprehensible brahm becoming apparent in the trimurti (tri= three and murti= bodies, brama

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

on the subsequent adjustment of these two primary elements or forces. a comprehensive study of prehistoric records shows that in an earlier age of existence upon the earth, at a time when woman's influence was in the ascendancy over that of man, human energy was directed by the altruistic characters which originated in and have been transmitted through the female; but after the decline of woman's power, all human institutions, customs, forms, and habits of thought are seen to reflect the egoistic qualities acquired by the male. nowhere is the influence of sex more plainly manifested than in the formulation of religious conceptions and creeds. with the rise of male power and dominion, and the corresponding repression of the natural female instincts, the principles which originally constitut

mulation of religious conceptions and creeds. with the rise of male power and dominion, and the corresponding repression of the natural female instincts, the principles which originally constituted the god-idea gradually gave place to a deity better suited to the peculiar bias which had been given to the male organism. an anthropomorphic god like that of the jews--a god whose chief attributes are power and virile might--could have had its origin only under a system of masculine rule. religion is especially liable to reflect the vagaries and weaknesses of human nature; and, as the forms and habits of thought connected with worship take a firmer hold on the mental constitution than do those belonging to any other department of human experience, religious conceptions should be subjected to fr

and in animals, venerated as the creator, but we shall find also that the prevailing ideas relative to the importance of either sex in the office of reproduction decided the sex of this universal creative force. we shall observe also that the ideas of a god have always corresponded with the current opinions regarding the importance of either sex in human society. in other words, so long as female power and influence were in the ascendency, the creative force was regarded as embodying the principles of the female nature; later, however, when woman's power waned, and the supremacy of man was gained, the god-idea began gradually to assume the male characters and attributes. through scientific research the fact has been observed that, for ages after life appeared on the earth, the male had no

he germ, were contained within one and the same individual. through the processes of differentiation, however, these elements became detached, and with the separation of the male from the female, the reproductive functions were henceforth confided to two separate individuals. as originally, throughout nature, the female was the visible organic unit within whom was contained the exclusive creative power, and as throughout the earlier ages of life on the earth she comprehended the male, it is not perhaps singular that, even after the appearance of mankind on the earth, the greater importance of the mother element in human society should have been recognized; nor, as the power to bring forth coupled with perceptive wisdom originally constituted the creator, that the god-idea should have been

e form of a female figure. neith, minerva, athene, and cybele, the most important deities of their respective countries, were adored as perceptive wisdom, or light, while ceres and others represented fertility. with the incoming of male dominion and supremacy, however, we observe the desire to annul the importance of the female and to enthrone one all-powerful male god whose chief attributes were power and might. notwithstanding the efforts which during the historic period have been put forward to magnify the importance of the male both in human affairs and in the god-idea, still, no one, i think, can study the mythologies and traditions of the nations of antiquity without being impressed with the prominence given to the female element, and the deeper the study the stronger will this impre

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

lknownseriesofthaumaturgiccommonplaces follows.'noneofthis impressedhimand he concludedthat'thebestargumentforthegenuinenessofthemajorityofthese manifestations isthatthe smallsumcharged for admission dividedamongconfederateswouldbe too small to make itworthanyone'swhileto keep a suiteofrooms alltheyear round.'themostsuccessful seance was on3march 1886'witha private,non255professionalmediumofgreat power,mrrita,7whocame to us in a friendly manner,withoutremuneration,whichindeed he doesnotaccept. all began well: musical instruments were levitated, amusicalbox'was set playing apparentlybyspirit agency, raps were heard, and spirit lights appeared,oneofwhich'disappeared closetomyownfacewitha slight smellofphosphorus'.thenthephenomenabeganto centre on waite.'iwastheobjectofsomeattentionontheparto

odes. waite began to editthemin january1903,machen having 'surrendered to me all the editingwithpower.tocancel all passages in hisownletters which are too intimate in character (diary,5january1903).it wasnotan easy task, for at least one letter was missing and had to be 'invented. to waite's surprise machen made no objection, indeed'itmay seem impossible,buthe proposed that i should forge it, the power having passed away from him; andtohave it at all, it may well be that i shall bebroughtto this pass (diary,30january1903).theletter was.dulyforged andwiththework'nowready for the press' waitetookit to wellby,whowas anxious to see thebookbefore it was taken elsewhere('but',wrotewaite,'idoubtifthereisan elsewhere, and once he had seen the manuscript he was eager'topublishitwiththe full conscio

,.in1913,issuedhis english translation of levi'shistoire,though both of these appeared after he had parted with any vestige of belief that levi might be a road to enlightenment. in1886he had thought otherwise: levi's true greatness lay, hebelieved,in his attempt to 'establishaharmonybetween religion andscience',in his 'revelation for the first time to the modern world of the great arcanum of will-power, which comprises in one word the whole history and mystery of magical art, andaboveall in 'the supreme elevation of his beautiful moralphilosophy'.in this, levi 'taught us toconciliatethose opposingforces,physical and spiritual, whose equilibrium is life and immortality; to harmonisethe''liberty of individuals with thenecessityof things" and the divine privileges of self-devotion'(mysterieso

turies' self-styled rosicrucian bodies arose, briefly flowered, and invariably faded away, leavingnothingbehind them save greater or lesser additions to the accumulated storeofesoteric wisdom.thes.r.i.a.,267however, was significantly different from its predecessors: firstly, it arose in a country where it would not be persecuted by either church or state; secondly, it displayed remarkable staying power (it is still active today; and thirdly, it confined its membership to freemasonswhowere alsoprofessedchristians. by 1880it was well establishedas a thoroughly respectablebodywhose members engaged in nothing more nefarious than the intellectual pursuit of the occult sciences; and in that year the society gained a new member whose inventive genius in the field of occultism was second to none:d

alike (yeats consideredhimto be'themostpanic-stricken person i have everknown).ayton was convincedthatthe cipher manuscripts were genuine andthatit, was,ofsupreme importance to preserve theorder;he was unsurehowbest to proceed,butdidnotdemurwhenwaite 'pointedoutthatwhatwe wanted was the tombofc.r.[i.e,the secondordervault] andthati didnotquite seehowwe weregoingto secure it unless i myself was in power, contrived to remain therein, and shaped thebrotherhoodtoourcontinued purposes (diary,20april1903).waite moved a step closer to this goal at the annual general meetingoftheorderon2may. in his autobiography waite describes the meeting at some length,butgives little detail.herecordshow'brodie-innes declaimedthesuccessive clausesofhisconstitutionwithhistrionic magnificence, adding that,'itfellu

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

sequentpurchaser.british library cataloguing in publication data gilbert, r.a.thegolden dawn.1.hermetic order of the goldendawn-history135 -43bfi623267r7isbn0-852603260-357-5isbn0-852603260-278-1pbktheaquarianpressispart ofthethorsonspublishinggroupprinted and bound in great britaincontentspageforewordfryisraelregardie7introductioniichapter1.foundation132.creation253267 action 35 4. wisdom 4 6 5. power 58 6. emanation 69 7. kingdom81appendixatheanna sprengel letters 95appendixb'historical lecture' by sapere aude 99appendixc neophyte grade ritual105appendixdcondition for entry into the second order126appendixetravelling in the spirit vision130appendixfastral travelling132appendixgthe manifesto ofjuly19031356thegoldendawnappendixhconstitution of ther.r.et a.c, november1903138seleabibliograph

rystal ball, bothofwhich were employed by frederick hockley, the rosicrucian seer. hockley's researches into crystal vision began in1824and continued up to the time of his death in1885.in1869he told the committee of the london dialectical society how the visions were received 'i knew a lady who was an admirable seeress, and obtained some splendid answers by means of crystals.theperson who has the power of seeing, notices first a kind of mist in the centreofthe crystal and then the message or answer appears in a kind of printed character.therewas no hesitation and she spoke it all off as though she was reading a book, and as soon as she had uttered the words she saw, they melted away and fresh ones took their place. i have30volumes, containing upwards of12,000answers received in this way, w

lluminations' on the mystical interpretationofchristianity were much in vogue. she had been, in1883and 1884, the presidentofthe london lodgeofthe theosophical society but resigned becauseofher dislike of the emphasis on eastern ideas and founded instead the hermetic society with the aimofpromoting western esoteric philosophy. this attracted many existing theosophists who agreed with her that the 'power and knowledgeofan unusual kind' displayed inisisunveiledwas due largelytoits western kabbalistic elements and that these more truly represented the theosophyofthe west than did the violently anti-christian esoteric buddhismofthe blavatsky camp.theywere attracted, too, by the ideas of eliphas levi, thefrenchmagus and self-proclaimed kabbalist whose work was both utilized and publicized inisis

t would not do for a coronerofthe crown to be made shameofin such a mad way" or, as aleister crowleyputit,'didthey further intimate todrwestcott that he was paid to sit on corpses,notto raise them; and that he must choose between his coronership and his adeptshipi'"whethermathers engineered this discovery by the authorities or not is a matter for conjecture,buthe was now in a positionofundisputed power.hewas also turning his attention to ritual magicofa dangerous kind.in1896 he began work on the translationofafrenchmagical text that was finally published in 1898 asthebookofthesacredmagicofabra-melinthemage.thiswork hadbeenfraught with peril; mathers sent the translation to f.l.gardner, who was arranging for its publication, and warned him to be careful with both text and artwork:'theshapeo

apparition''0,yes, once' he said 'i have my alchernical labora255 toryin a cellar under my house where the bishop cannot see it. one day1 was walking up and down there when 1 heard another footstepwalkingup and downbeside me. 1 turned and sawa girl 1 had been inlovewithwheniwas a youngman, but she died long ago.she wanted me to kiss her. 0 no, 1wouldnotdo that 'why not?'isaid.'0she might have got power over me 'has your alchemical research had any success' j said 'yes, 1 once made the elixir of life. a french alchemist said it had the right smell and the right colour (the alchemist may have been eliphas levi, who visited england in the 'sixties, and would havesaid anything)'but the first effectof the elixir isthat your nails fallout and yourhair fallsoff. 1was afraidthat 1mighthavemade a m

GILBERT THE MAGICAL MASON

rs, assembling, studying and teaching in private the esoteric doctrines of religion, philosophy and occult science, which their founder, christian rosenkreuz, had learned from the arabian sages, who were in their turn the inheritors of the culture of alexandria. this great city of egypt, a chief emporium of commerce and a centre of intellectual learning, flourished before the rise of the imperial power of rome, falling at length before the martial prowess of the romans, who, having conquered, took great pains to destroy the arts and sciences of the egypt they had overrun and subdued; for they seem to have had a wholesome fear of the magical arts, which, as tradition had informed them, flourished in the nile valley; which same tradition is also familiar to english people through our acquain

h wrote the book of esther, so much also do they differ in style, and in that case too, one is apologetic, and the other is history or fableat least a narrative. so much for the history of the founding of the order, now what is stated of the tenets? we must presume that an order founded on a basis of philosophy gathered in arabia and africa was not simply a christian one. the claim alsoto magical power negatives the idea that the doctrines were orthodox; and yet we find a profession of christianity running through the volume. we must remember that c.r. began life as a pupil in a cloister, and was the associate in early life of monks: we must bear in mind that out of europe, in the east, christianity was gnostic,22themagical masonand that the gnostics and neo-platonists, although to a roman

yet were they free from disease and pain. that fraterj.0.was very expert in the kabala, the mystic philosophy of the chaldee and hebrew initiates.thattheir burial places should all be kept secret, and they claimed the possession of the art of embalming. they claim the knowledge of the secret of the ever-burning lamp, which is often referred to in the medieval occult authors.24themagical masonthe power of foresight, as shown by the inscription of the vault door. in the vault were found,inter alia,'wonderful artificial songs; these we may take to be what the eastern adepts called mantrams, that is portions of language in a certain rhythm for recitation in magical ceremonies.they condemned gold-making for profit and luxury as accursed, calling transmutation but a parergon or side work. and l

have been permitted to publish anything relating to the fraternity, or to acknowledge their membership.thename rosicrucian has suffered greatly from the preten-34themagical masonsions of men, who falsely claiming membership, have made exaggerated, false and unreasonable statements regarding the powers and possessions of the fratres of the rose and cross. no true rosicrucian adept has asserted his power to make gold at will, or to possess such an elixir of life as could enable men to avoid death altogether, or indefinitely, as charlatans have asserted. poets and writers of romance have also shed a halo of unreality about the rosicrucians, as we find in the volume calledthe count de gabalis,in theundine,of la motte fouque, and pope'srapeofthe lock.the fraternity has, however, instructed its

relations.52themagical masonthe second half of the second volume of the greathistoriacontained seven parts; on prophecy, prophetic sleep, divin255 ation, memory, on nativities, on good and evilspirits;:on physiognomy and character, on chiromancy or the study of a meaning in the lines of the hand, and metaphysical ideas on the pyramidal form, especiallyas related to the rays of the sun, and their power on the earth. in1621appeared a further part of the work, calledtheosophic,cabalisticalandphysiological:it is in this portion that our frater chiefly delighted, and it is here that his vast learning in hebrew cabalistic lore and his wonderful mental ingenuity is chiefly displayed. he discourses at great length on the name jehovah, the tetragrammaton, and its relation to man's soul and body; o

GILBERT THE SORCERER AND HIS APPRENTICE

that of messiah, whowillroot out the qliphoth from the world. these are the evil chiefs: 1. kether- satan or moloch 2. chokmah- beelzebub 3. binah- lucifuge 4. chesed- ashtaroth 5. geburah- asmodeus 6. tiphereth- belphegor 7. netzach- baal 8. hod- adramalech 9. yesod- lilith 10. malkuth- nahemah-accordingto the opinion of some, but these names can hardly be referred toanyonesephira, seeing their power extendeth over many and numberless orders. behemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of behemiron in the qliphoth of the months of the year (no. 11) the leviathan are, as it were, numberless dragon forms united together, so that each of his scales is, as it were, a separate evil serpent.[an instructional pa

blimation 4. one great. distinction between alchemic and chemical processes is that alchemy employs a gradual heat continually and carefully increased. chemistry uses a more violent heat and quick process. s. fromaqabalistic pointofview, the whole alchemic process may be said to consist in the purging and purifying of malkuth. 6. in the formation of planetary talismans the astrologic position and power of the planets signifying the matter should be considered, well-dignified and aspected for good;ill-theazoth lecture 31m.dignified and aspected for evil. 7.rhain,thenegative,c'j'lorhainsoph,the limitless"'hcjloamsophaur,the limitlesslightare the three veils of the negative existence depending back from kether.8.arikhanpin,that is macroprosopus, or the vast faceor.countenance is a titleofketh

y shall offer sacrifices of righteousness, for they shall suck of the abundance of the sea, of the treasures hid in the sands' this suits well the tropical, earthy and watery signs of (v\)and (f:l!273).the armorial bearings of zebulon are- purple, a ship.ofreuben=)jacob says 'reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity and the excellency of power. unstable as water, thou shalt not excel, because thou wentest up to thy father's bed, then defiledst thou it; he went up to my couch' moses says-'letreuben live and not die, and let not his men be few' the armorial bearings of reuben are- red, a man 'unstable as water' is still shown in the undulating hieroglyphic which marks this aerial and brilliant, but often superficial sign of the wate

of the 17th chapter is 'the book of the egyptian faith' and its subject is a sort of hymn of the osirified soul, which may be partially and succintly repro255 duced as follows: the words of the departed spirit, osiris- son of god i am temu, the setting sun- i am the only being in the firmament. i am ra, the rising sun, i have passed from the gate of death unto life.address onthepillars49the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i amthegreat god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life.)thefather of the spirit, the eternal soul of the sun, he hath examined and he hath proved me; he hat

l mnsoptzqrshthv\0>-l::cttl/)ttlt:igj:>gthetarot57leaves, for eight is the first cubical number.theace of cups is of egyptian origin, which can be more easily seen in the spanish tarot.thefigure, like an inverted m on its front, is all that remains of the egyptian twin serpents which originally decorated it.itrepresents the waters of creation in the first chapter of genesis.itis the symbol of the power which receives and modifies.theace of swords isasword surmounted by a crown, from which depend on either side an olive and a palm branch, symbolic of mercy and severity; around it are six hebrew yods, recalling the six days of the mosaic creation.itis the symbol of that justice which maintains the world in order, the equilibrium of mercy and severity. the ace of pentacles represents eternal

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

, theodor reuss and irregular freemasonry in germany 1900 1923, in aqc 91, 1978 the german masonic world condemning him as well as half the english who condemn him for the a& p. rite'41[41] a charter was issued by yarker to reuss on 21 february 1902 to constitute the swedenborg lodge of the holy grail no. 15 at berlin. nor was this an ordinary lodge. it was to be the mother lodge of germania with power to form a provincial grand lodge and temple of the swedenborg rite, and to found subordinate lodges at his discretion and on my approval.42[42] establishing the provincial grand lodge of germany had not been without trauma for westcott. leopold engel, with whom reuss had quarrelled, objected and resigned from the german swedenborgian lodge, although he remains a member of the english body. i

GILBERT R A THE MASONIC CAREER OF A

us of crucial importance for waite to gain access to the rectified rite which represented, par excellence, the secret tradition in practice but, while he prepared the ground for his visit to geneva, he was also collecting other rites and planning the moves that would lead him in 1903 to gain control of the faction-ridden golden dawn64[64. contrary to appearances, he was not driven by a desire for power; all his eager gathering of masonic rites was for the dual purpose of bringing together the various lines of what he saw as a type of 'masonic apostolic succession' and the subsequent quarrying of their rituals for the benefit of his own projected order. waite had no intention of encroaching on the jurisdiction of grand lodge, grand chapter, great priory or supreme council, and sought posses

m and this fact is to be borne in mind more especially by the frater s.r. who first suggested the constitution of the secret body for those objects which are known to the c (6) the members of the s.c. can work only in common for the furtherance of the objects which it proposes and therefore no action must be taken by one independently of the others in respect of any o. matters (7) the s.c. has no power to add to its numbers and the absence of any member from the country of its present location does not constitute a vacancy, since an efficient inter communication can always be preserved. this rule is absolute and invariable in respect of both its clauses (8) vacancy is constituted by death or permanent alienation as also by insanity or unfitness to act; agreement on the part of the other tw

viously, the other members shall appoint a suitable mystic mason to complete the triad at such time as may be advisable and in any case within a period of twelve months (10) in the event of the death of a member suddenly and without nomination, similar procedure shall be adopted, as two members cannot constitute a complete c (11) the c. as it now stands is complete, perfect and permanent, without power of expulsion or the right to insist on resignation (12) the s.c. will always deprecate resignation on the part of a member, but it must not disallow it altogether. in such event the right of nomination is abrogated but one of counsel remains, such counsel to be regarded with great respect and followed if reasonable and desirable (13) in the event of two members resigning simultaneously, the

GLOBAL FREEMASONRY

uable service. meanwhile, it would just be a waste of time and energy to propagate other books which create confusion in peoples' minds, lead man into ideological chaos, and which, clearly have no strong and precise effects in removing the doubts in peoples' hearts, as also verified from previous experience. it is apparent that it is impossible for books devised to emphasize the author's literary power rather than the noble goal of saving people from loss of faith, to have such a great effect. those who doubt this can readily see that the sole aim of harun yahya's books is to overcome disbelief and to disseminate the moral values of the qur'an. the success and impact of this service are manifest in readers' conviction. one point should be kept in mind: the main reason for the continuing cr

rs' army in 1187, in the battle of hattin, and afterwards rescued jerusalem, put the templars to death for the murders they had committed, even though he had otherwise pardoned a large number of christians. although they lost jerusalem, and suffered heavy casualties, the templars continued to exist. and, despite the continual diminution of the christian presence in palestine, they increased their power in europe and, first in france, and then in other countries, became a state within a state. there is no doubt that their political power made the monarchs of europe uneasy. but there was another aspect of the templars that also made the clergy ill at ease: the order had gradually apostatized from the christian faith, and while in jerusalem, had adopted a number of strange mystical doctrines

as "one of the worst aberrations of the human mind."18 the reason for reinach's contention that the kabbalah is "one of the worst aberrations of the human mind" is that its doctrine is connected in large part with magic. for thousands of years, the kabbalah has been one of the foundation-stones of every kind of magic ritual. it is believed that rabbis who study the kabbalah possess great magical power. also, many non-jews have been influenced by the kabbalah, and have tried to practice magic by employing its doctrines. the esoteric tendencies that took hold in europe during the late middle ages, especially as practiced by alchemists, have their roots, to a great extent, in the kabbalah. the strange thing is, that judaism is a monotheistic religion, incepted with the revelation of the tora

the country. but, because these inscriptions were written by official state historians, they are filled with biased accounts designed to praise the state. for us, of course, the best source of knowledge about this matter is the qur'an. in the qur'an, in the story of moses, we are given important information about the egyptian system. the verses reveal that there were two important focal points of power in egypt: pharaoh and his inner-council. this council tended to exercise an important influence over pharaoh; pharaoh would often consult them and, from time to time, follow their suggestions. the verses quoted below show the influence that this council had on pharaoh: moses said "pharaoh! i am truly a messenger from the lord of all the worlds, duty bound to say nothing about god except the

ians (qur'an, 7: 104-112) it should be noticed that mention here is made of a council that advises pharaoh, that incites him against moses, and recommends to him certain methods. if we look at the records of egyptian history, we see that the two basic components of this council were the army and the priests. there is no need to explain the importance of the army; it constituted the basic military power of the regimes of the pharaohs. but, we should look more closely at the role of the priests. the priests of ancient egypt were a class referred to in the qur'an as magicians. they represented the cult which supported the regime. it was believed that they had special powers and possessed secret knowledge. by this authority they influ- el from the templars to ancient egypt an ancient egyptian

GNOSTIC CATECHISM

us of crucial importance for waite to gain access to the rectified rite which represented, par excellence, the secret tradition in practice but, while he prepared the ground for his visit to geneva, he was also collecting other rites and planning the moves that would lead him in 1903 to gain control of the faction-ridden golden dawn64[64. contrary to appearances, he was not driven by a desire for power; all his eager gathering of masonic rites was for the dual purpose of bringing together the various lines of what he saw as a type of 'masonic apostolic succession' and the subsequent quarrying of their rituals for the benefit of his own projected order. waite had no intention of encroaching on the jurisdiction of grand lodge, grand chapter, great priory or supreme council, and sought posses

m and this fact is to be borne in mind more especially by the frater s.r. who first suggested the constitution of the secret body for those objects which are known to the c (6) the members of the s.c. can work only in common for the furtherance of the objects which it proposes and therefore no action must be taken by one independently of the others in respect of any o. matters (7) the s.c. has no power to add to its numbers and the absence of any member from the country of its present location does not constitute a vacancy, since an efficient inter communication can always be preserved. this rule is absolute and invariable in respect of both its clauses (8) vacancy is constituted by death or permanent alienation as also by insanity or unfitness to act; agreement on the part of the other tw

viously, the other members shall appoint a suitable mystic mason to complete the triad at such time as may be advisable and in any case within a period of twelve months (10) in the event of the death of a member suddenly and without nomination, similar procedure shall be adopted, as two members cannot constitute a complete c (11) the c. as it now stands is complete, perfect and permanent, without power of expulsion or the right to insist on resignation (12) the s.c. will always deprecate resignation on the part of a member, but it must not disallow it altogether. in such event the right of nomination is abrogated but one of counsel remains, such counsel to be regarded with great respect and followed if reasonable and desirable (13) in the event of two members resigning simultaneously, the

GNOSTIC HANDBOOK

it is more likely that rabbinic judaism and christianity are pagan and gnostic heresies! while there may be vigorous complaints and denials it is now even well known that so-called jewish kabbalah primarily derived from a reworking of neo platonic mysticism which into jewish religious language. these teachings, however, did not remain available forever. as society changed and a new regime came to power the teachings of jesus were suppressed and replaced with the political faith of emperor constantine, and accordingly the gnosis went underground to ensure its survival. what we have in today's religious movements are not the original forms of judaism and christianity, but apostate faiths masquerading in their place. the bible itself has been tampered with to the gnostic handbook page 8 such

ive terms (by what it is not. the second is considered the upper world, it is sometimes imaged as the world of the gods but in a gnostic system we prefer a more impersonal description. this world includes any number of original principles, it is the higher reaches of plato s world of ideals. in the general gnostic- theosophic tradition it has a triune principle. within the triune principle is the power of polarity, this is important as it gives rise to the sexual polarity of most pagan traditions and the balance between mind and intuition in others. the third is the other world, it is an intermediate reality and is comprised of any number of planes, worlds or locales. these can be described in semi-analytic terms as planes or dimensions or in more organic terms as worlds, halls or localiti

here are many attributions related to the kabbalah and as a system of classification it is extremely useful. again we must avoid the tendency towards reductionism and see the centres more as a landscape in which townships meld into each other rather than an a classification scheme from a biology textbook! yggdrasil:the world tree nine world i can count, nine roots of the tree volupsa nine lays of power i learned from bolthorn, bestla's father odin in the havamal yggdrasil is a prime example of the organic model of the great chain of being. in the elder edda yggdrasil is identified as a sacred ash tree, it becomes obvious that this is no ordinary tree but a tree which glyphs the worlds and which encompasses many strata's of reality. in the grimnismal yggddrasil is described as having three

rom this tradition that the gospel of st.john derives it model as expressed in the early verse in the beginning was the logos. the logos was known as spenta mainyu in the zoroastrian tradition in mythology it is sometimes the pre existed state of the son of god. there are many positions in the great chain of being for the logos and sophia and as we study further complex myths and legends of their power will be discussed. however, in their most primal form they work within the triangle of force in the upper world. what about jesus? one of the major debates in christianity has been about the nature of jesus. however, when we examine the new testament in a critical manner some important facts come to light. jesus over and over again claimed to be the messiah and a son of god, but not god hims

xisted in the first estate (before coming into a physical body) as michael, that immortal who plays such an important role in mystical christian traditions. when michael is born into the essene community, he becomes jesus. at his baptism, after years of training (the so-called lost years) he became the christ. his special essene training had involved processes that cleansed the human state by the power of sophia and transformed his bodily vehicle into a form that was made pure enough for the communion with the logos. jesus as an individual, discrete being (michael) still existed but communed with the logos within him. jesus was not and is not god or the logos or christ, he became christed and hence in that understanding is known as jesus the christ. the term christ means "anointed" and ref

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

tion or real spiritual transformation. it is not enough to have the right techniques or the latest rituals or tools, unless you know why they work and what they need to be used for. without insight, ritualism is of little or no value. for until we know how to go beyond the things of the lower world there can be no real wisdom or development. even if we become masters of matter, unless we have the power to escape its grip, death still arrives inevitably to the master or student. the form we have used in outlining the gnosis is to offer the original mystery teachings coupled with research and validation from modern sources. we believe that it is of great value to see the way in which philosophical, scientific and psychological research has validated much of what has been known for centuries

hey become locked inside them. as time progresses they become more and more restricted within these patterns until physical matter results. older myths of a similar vein, but with a more star wars emphasis are found in the veda s, where we find quite explicit descriptions of space battles between crafts from different worlds and, perhaps even different dimensions. each side has weapons of immense power and battle it out across space and time. there are many other records of such descriptions in the sacred scriptures of other cultures. each of these tales, no matter how exoteric, hides an inner truth, though the language varies, the essential core memory is the same. on a deeper level we have the kabbalistic interpretation of how evil and matter entered the universe. when the source of all

the extent to which the dialectic powers extend. when the lifestream fell, it took with it the spiritual worlds. accordingly, the spiritual sphere surrounding the earth is an amalgam of good and evil forces. for even though the earth receives emanations of light, it is under the dominion of the dialectic masters, these dialectic masters or rulers are known as the archons. these archons have great power, which extends from the astral shield surrounding the earth far into the spiritual dimensions. the lower world even attempts to duplicate the higher spiritual planes within its own fallen astral realities, offering a false kingdom for the unwary. a superb description of these false seven planes is found in the gnostic gospel of mary, where we read about the inner dimension of the fourth powe

the spiritual dimensions. the lower world even attempts to duplicate the higher spiritual planes within its own fallen astral realities, offering a false kingdom for the unwary. a superb description of these false seven planes is found in the gnostic gospel of mary, where we read about the inner dimension of the fourth power, or in our terms the four elements. when the soul had overcome the third power, it went upwards and saw the fourth power which took seven forms. the first form is darkness, the second desire, the third ignorance, the fourth is the excitement of death, the fifth is the kingdom of the flesh, the sixth is the foolish wisdom of the flesh and the seventh is the wrathful wisdom. these are the seven powers of wrath. it is also interesting to note that the magicians who design

event caused. when we consider the change in the quantity and quality of the source of light and the flaws created in human consciousness by the alpha event, the model proves very workable. prior to the alpha event the seven planes were all spiritual, and represented degrees of spiritual essence and the spectrum existed as variations within the light field. however, the alpha event added a second power into the equation (and polluted the matrix to boot) which radically altered the structure of the universe. matter was formed, and a schism or split was created between the worlds. the creation of matter can be seen as the creation of a hologram, an illusion so real that the human lifestream was deceived by it. further, the schism created a warzone where two schemes, two lifestreams, two hier

GOETIA LUCIFERIAN

flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i become as i summon your essence in this noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! upon

is the bridge between the waking and dreaming, between the celestial and infernal, the fiery essence of the azazel. the original circle of solomon as redesigned by aleister crowley is indeed powerful in form, e.g. ourabouric circle, but in working with such a more luciferian focus was needed. the leviathan which makes the circle, is sigillized and charged essentially with the names of luciferian power, being sabaoth (the lord of the sabbat, or the sabbatic god, associated with zabbathi) adonai (the lord of the earth, associated with lucifer) azal ucel (the sigillic word formula of azazel and lucifer, used as the initiator or genius of the holy guardian angel rite presented in this edition) babalon (the power form of the goddess from lilith hecate az, the daemonic feminine) lilith (the que

riangle itself served to unite the demonic (chthonic/atavistic) with the angelic (celestial/empyrean. the triangle contains in the center a circle, this is the summoning point of which solomon was said to bind such spirits. the inside of the triangle contains the name azazel, being a significant change from the traditional michael. the purpose of this is to have the circle blessed with the deific power of azazel, who is also more commonly recognized as lucifer. as the sorcerer of the left hand path seeks communion and a form of antinomianian self-deification, an association of self with azazel is thus made, a formal confirmation of the dedication of the path. it is by this self-deification that the daimon is controlled within the circle by the focused will of the magician, rather than a ho

isted between the aethyr and the earth for timeless ages the take the flesh of our desires, therefore posing a dangerous tight rope walk of obsession/possession. consider the strength of will as the guide in the working, thus the reason for one being in direct contact with the hga/angel-serpent and envenomed with the light of set or the adversary. the names within the tetragrammaton represent the power of will that the magicians holds in the working, thus within the pentagram which ascends towards the luciferian realm of air. tetragrammaton is the formula of the holy guardian angel or higher self/daimon (genius. 26 soluzen in the center represents the shade or spirit which is summoned to come forth in the point, the very meeting place of spirits (the triangle and circle. bellatar is to spe

eta micma micma micalz bransg gah a orh levithmong yolcam oxiayal ialpor gah ol vinu arphe gah, vovim de a mahorela ialprt momao de a vovim, vel ucorsapax ooanoan de pire ialprt zorse pambt ol, zimii oi comselh volcam g ananael vooan uniglag niisa vovim siaion yolcam ananael de babalon. 32 the invocation of the king being amaimon, gaap, paimon or zodimay great powerful amaimon, who exalted in the power of the spirits in the kingdom of the east (south, west or north) i invoke thee in the name of darkness, from the dwelling of darkness and in their power of illumination. in the name of primeumaton who reigns over the palaces of the sun and the moon i invoke thee to appear before this circle, in this triangle the very gathering place of spirits thou art fallen and perfected angel, who hath ta

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

elax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trac

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

lax and perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large black lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "agla (ah-gah-lah. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trac

holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the north and give the zelator sign facing north recite the prayer of the gnomes: o invisible king who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world! thou who causest the seven metals to flow through the veins of the rocks! king of the seven lights! rewarder of the subterranean workers! lead us into the desirable air and into the realm of splendor. we watch and we labor unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lode

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

elax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "adni (ah-doh-nye. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace anot

the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the south facing south give the philosophus sign facing south recite the prayer of the salamenders: immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is upraised, from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since before the birth of the ages time! thy majesty golden, vast and eternal, shineth above the heaven of stars! above them art thou exalted. o thou flashing fire, there thou illuminateth all things with thine insupportable glory, whence flow the cease

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

elax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace an

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

shing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the black end of the outer wand of double power to trace a large (flaming blue or brilliant white) banishing pentagram of earth. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south

ry effort should be made to impart vitality and reality to them. the blind performance of this ritual, as is so true of every aspect of theurgy, is quite useless, and is a waste of both time and energy. the imagination, simultaneously, should be stimulated to create these pentagrams about the magician on the astral plane in glowing figures of fire, so that through the streaming lines of light and power, representative of the spiritual being, no lesser entity of any kind dare make its way. it is necessary that the magician make certain that he does not lower the elemental weapon after formulating a pentagram in mid-air. the circle must be complete, continuing in an unbroken line from pentagram to pentagram. the blazing five-pointed star is like the flaming sword which debarred adam from the

does not lower the elemental weapon after formulating a pentagram in mid-air. the circle must be complete, continuing in an unbroken line from pentagram to pentagram. the blazing five-pointed star is like the flaming sword which debarred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein the magician is enclosed. the last phrase of the ritual declares the pentagrams aflame about him, and invokes once again the holy guardian angel so that the operation is sealed with the stamp of the divine light (see figure 87, in regardies tol) one of the highly significant and important results of this ritual, if righ

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

space. perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trac

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

t is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel name of uriel painted white on a black background in hebrew. the temple is to be arranged in accordance with the zelator hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

re this temple duly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, and a talismanic emblem with the name of gabriel painted orange on a blue background in hebrew. the temple is to be arranged in accordance with the practicus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wa

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

re this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be arranged in accordance with the theoricus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of t

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

tuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:59 am the prayers of the elementals from dogme et rituel de haute magie by eliphaz l vi translated by persons unknown the prayer of the gnomes or earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendour. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodesto

ead us into immortality through sacrifice, that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins! amen. the prayer of the salamanders or fire spirits. immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds which ever roll in ceaseless motion. ruler over the etherial vastness where the throne of thy power is raised from the summit of which thine eyes behold all and thy pure and holy ears hear all help us, thy children, whom thou hast loved since the birth of the ages of time! thy majesty, golden, vast and eternal, shineth above the heaven of stars. above them art thou exalted. o thou flashing fire, there thou illuminatest all things with thine insupportable glory, whence flow the ceaseless st

GOLDEN DAWN RITUALS B

n, it forms the name hwchy, hcwhy. the latter name is the formation when the letter c is placed between the three letters of the tetragrammaton and ruling l. as one can observe from the diagram of the complete pentagram, a ray representing the divine issueth forth from each angle. therefore, the true name of the pentagram is called the "flaming pentagram" or "star of great light" this affirms the power and force of the divine light to be found within this most sacred symbol. the pentagram must be traced with the single point upward. it is a symbol of spirit ruling over matter. when it is traced in an adverse fashion with the single point down, it becomes an "evil" symbol affirming the empire of the mundane and matter over the divine spirit. see that thou dost not trace it adversely except

GOLDEN DAWN RITUALS C C1

let the adept study closely the diagram of the hexagram on the tree of life. in the center is placed the fire of the sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy in his or her workings as so many of the uninitiated, and give the 5=6 signs when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and power to the ritual. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the sephiroth, the use of the l hexagram is to be employed. in this case, you will perform the supreme invoking 10

GOLDEN DAWN RITUALS ENOCHALL

ry heptagram point. azdra: demonic name (reversal of ardza) commanding cacodemons of air of air. aziagiar: harvest. aziagier/ aziagiar rior: like unto the harvest of a widow. aziazior: likeness. aziazor: in the likeness. azieh: whose hands. azien: on whose hand(s. aziz: kerubic angel of fire angle of fire tablet, angel, companion of ziza. azriz: angel, also known as aziz. baataiva: bataivah. bab: power/ ability/ possibility. babage/babagen: south. babage: in the south. babagen: of the south. babagen: of the south. babalel: prince, associated with mars of mars (15) babalon: wicked (cf. babalond. babalond: harlot (cf. babalon. bable/ babler: for/ because/ for why? bablibo: prince, associated with luna (45. baeovib/ baeouib: one of the names of god/ righteousness (cf. baltoh. 10 baeovib: righ

of an angel who appeared to dee and kelley on june 14, 1583. his name means "end" ganislay: name of a demon. ganiurax (meaning unknown) ganr: subservient angel of earth angle of fire tablet. gaolo: demonic name (reversal of oloag) commanding garmal (meaning unknown) garnastel (meaning unknown) garp (meaning unknown) gascampho (meaning unknown: the word has 64 significations) gassagen: the divine power creating the angel of the same. gazavaa: name formed of the angels ga, za, vaa. gbal: subservient angel of water angle of earth tablet, also known as gbeal. gbeal: angel, also known as gbal. ge: is not/ not/ our. ge iad: our lord and master. ge o q manin: is not, save in the mind of. gebabal: angelic king ruling in the east-north-east. gecaond: governor of the first division of the aethyr zi

ant) gima: angel companion of magl. gisa/ gisg: name of the enochian letter representing t. githgulcag: name of a demon (perhaps lucifer. giui: stronger. givi: stronger (cf. drilpa, canse. gizyax/ gizyaz: earthquake/ mighty earthquakes. glma: kerubic angel of earth angle of water tablet. glo: all things, also see tofglo glo marb: things according to. gmdnm: angel, also known as gmnm. gmicalzo: in power and presence. gmicalzoma: with a power understanding. gmma: subservient angel of water angle of water tablet. gmnm: subservient angel of water angle of fire tablet, also known as gmdnm. gna (meaning unknown) gnay: does. gnay limlal: doth his treasure. gnetaab: your governments. gnonp: garnish (v. go sa a: a stranger. goaal: creator. gohe: say/ saying/ said/ he says. gohed: one/ everlasting

mps/ lanterns. hubardo: lamp. hubaro: living lamps or lamps living. hucacha (meaning unknown) huseh (meaning unknown) hxgsd: kerubic name of fire angle of air tablet. hxrn: subservient angel of earth angle of water tablet. hzn: cacodemon of air angle of earth tablet. i: are/ is/ in/ angel (filius lucis) associated with sol, name of saturn heptagram. i corsca: is such as. i dlugam lonshi: is given power. i dlugam: is given. i l: is all one. i li or ili: in the first/ the first. i salman: is a house. i salman paradiz: is a house of virgins. i ta: is as. i vmd: is called. i za zaz: have framed: ia i don: of the all-powerful. ia ial: conclude us. iaaasd: calling angel of fire angle of water tablet. iaba: subservient angel of fire angle of earth tablet, also known as ianba. iabes: god/ lord/ su

first. l capimao: one while/ one time. l ialprt: of the first flame. l nibm: one season. l patralx: one rock. l smnad: one another. la: first (cf. l, li, lo. labnixp: governor of the first division of the aethyr bag (82. lah (meaning unknown) laiad: the secrets of truth. laidrom: senior of mars on the earth tablet, also aidrom. lairz: angel also known as larz. lang: ministering angels. lansh: in power exalted/ power/ also lonsa, lonshi, lonshin. laoaxrp: senior of luna on the water tablet. lap: for/ for ye are. lap zir: of things for i am of him. lap zirdo: for i am. laparin: governor of the second division of the aethyr zim (38. larag: neither/ nor. larasada: lrasd, dispose. 33 larianu: trian, shall be. larinuji: lring, stir up. larz: kerubic angel of air angle of air tablet, companion o

GOLDEN DAWN RITUALS F

lorious sun of trapt, i beseech thee to bestow upon this symbol of the rose and the cross, which i have formed to thy honor, and for the furtherance of the great work, in a spirit of purity and love, the most excellent virtues, by the divine name of hwhy, and the great name of tudw hwla hwhy. deign, i beseech thee, to grant that the great archangel lapr, and thy mighty angel lakym may, with their power, strengthen this emblem, and through the sphere of the splendid orb of shemesh, may confer upon it such power and virtue, as to lead me by it towards the solution of the great secret. i invoke lapr, great archangel of trapt and lakym ruling the sun to aid and empower me in this work of art" step 9 let the adept recite the following from the book of genesis "and a river nahar went forth out o

g it from its chamber and placing it around one's neck. it should be kissed in the center of the rose when replaced back into its keeping place, as well. most adepti have found that keeping a special box for the rose cross lamen is appropriate. some have even found that coating the box with rose oil gives it a rosy smell, and thus, enlivens and invokes even deeper into the mind the importance and power of the rose cross. let the adept, therefore, never forget to kiss the rose cross lamen upon placing it upon him or herself and upon removing it. 9 biblical text genesis 2:11-14 king james version "the name of the first is pison: that is it which compasseth the whole land of havilah, where there is gold; and the gold of that land is good: there is bdellium and the onyx stone. and the name of

GOLDEN DAWN RITUALS G

d the invoking fire pentagram with the lion kerub within a circle. note: when using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of n holding the chalice on high, and recite the following "o thou mighty angel banaa, ruler and president over the four angels of fluid o, i beseech thee to impress into this weapon thy magic power, that by it, i may control the spirits who serve thee for all just and righteous purposes" let the adept trace with the chalice above the fire wand, the invoking active spirit pentagram and invoking fire pentagram with the kerub in a circle as before. 7 empowering the lesser angle of m let the adept take up the air dagger and recite the following "o thou mighty angel bdopa, ruler and preside

halice over the air dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. empowering the lesser angle of m let the adept hold the magical sword of the art on high and recite the following "o thou resplendent angel erzla, thou who rulest the realms of pure and permeating m, i conjure thee to confer upon this dagger the magic power of which thou art master, whereby i may control the spirits who serve thee for such purposes as be pure and upright" holding the sword over the dagger, trace within a circle the invoking active spirit pentagram and invoking pentagram of m with the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering th

GOLDEN DAWN RITUALS J

chiefs of the order. trapt: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. jxn: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self-seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil an

if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with due care before acknowledging him or her to be such. such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, hua, and if i fail herein, may my rose be disintegrated and my power in magic cease" sacred oath as it relates to the tree of life let the adept, to the best of his ability, memorize and contemplate the sacred oath he or she took upon the cross of suffering. let the adept understand the relationship between the ten parts of the oath and their relationship to the tree of life. as a meditational aid, let the adept dress in a black robe with a twenty-two link ch

GOLDEN DAWN RITUALS K

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

efs of the order. tiphareth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evi

. he faces towards the vault, with the other adepts around him. they join wands over his head. he raises his face and hands, continues) chief adept "i am the reconciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the divine spirit descend (the chief adept lowers face and hands. other adepts withdraw their wands) chief adept (raising his hand "in the name and power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe. guard this vault during this revolution of the solar course. keep far from it the evil and the uninitiated that they penetrate not into the abode of our mysteries, and inspire and sanctify all who enter this place with the illimitable wisdom of the light divine (chief adept gives the sign of 5=6. all others copy

GOLDEN DAWN RITUALS SADD

tic cross is quite different. thou shall also note that the system employed is constant and applies to all of the sixteen sephirotic crosses on the four elemental tablets. 19 attribution: k and tarot key 10, wheel of fortune is attributed to rtk. title of card: lord of the forces of life. rtk is the source of all life. b and tarot key 1, the magician is attributed to hmkh. title of card: magus of power. hmkh is the distributor of power found in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attributed to hnyb. title of card: priestess of the silver star. compare the position of the path of g on the tree of life. hnyb completes the supernal triad and acts as the "high priestess" to the inferior sephiroth. c and tarot key 3, the empress, is

s the "high priestess" to the inferior sephiroth. c and tarot key 3, the empress, is attributed to dsj. title of card: daughter of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the base of the triangle of the supernals. f and tarot key 16, the blasted tower, is attributed to hrwbg. title of card: lord of the hosts of the mighty. hrwbg represents strength and fiery power. a and tarot key 19, the sun, is attributed to trapt. title of card: lord of the fire of the world. even as trapt is the heart and center of the sun of life. the four squares that remain haveth no planetary or astrological attributions. the 10 squares of the sephirotic cross also correspond to the aces and small cards of the suites represented by the elements of the lesser angle. thus, cups

sobeh-hah "g" may be either g or jimel (as the arabs do call it) following whether it be hard or soft. this is the ancient egyptian use, whereof the hebrew is but a copy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also "y" and "t" are similar, also "v" and "u, depending whether the use intended be vowel or consonant "x" is the ancient egyptian power of s; but there be some ordinary hebrew names wherein "x" is made x. in pronouncing the names, take each letter separately "m" is pronounced "em "n" is pronounced "en (also "nu, since in hebrew the vowel following the equivalent letter n is "u "a" is "ah "p" is "peh "s" is "ess "d" is "deh" nrfm is pronounced en-ra-ef-em or en-ar-ef-em. ziza is pronounced zod-eezod- ah. adre is ah-deh-reh or

GOLDEN DAWN RITUALS SCONTINUED

h-hah "g" may be either gimel ort jimel (as the araqbs do call it) following whether it be hard or soft. this is the ancient egyptian use, wherof the hebrew is but a coy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also "y" and "t" are similar, also "v" and "u, depending whether the use intended be vowel or consonant "x" is the ancient egyptian power of samekh; but there be some ordinary hebrew names wherein "x" is made tzaddi" in pronouncing the names, take each letter separately. m is pronounced em; n is pronounced en (also nu, since in hebrew the vowel following the equivalent letter nun is "u; a is ah; p is peh; s is ess; d is deh. nrfm is pronounced en-ra-ef-em or en-ar-ef-em. ziza is pronounced zodee- zod-ah. adre is ah-deh-reh or

GOLDEN DAWN RITUALS T

th. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. 6 the first key ol sonf vorsag goho iad balt lonsh i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi

d righteous. stronger are your feet than the barren stone and micalp chis bia ozongon lap mightier are your voices than the manifold winds. for ye are noan trof cors ta ge o q manin become a building such as is not save in the mind of the ia-idon torzu gohe l zacar ca c all-powerful. arise, saith the first. move, therefore, unto noqod zamran micalzo od ozazm vrelp thy servants. show yourselves in power and make me a strong seer lap zir io-iad. of things, for i am of him that liveth forever. the third key 8 micma goho mad zir comselha zien biah os behold saith your god. i am a circle on whose hands stand twelve londoh norz chis othil gigipah vnd-l chis ta kingdoms. six are the seats of living breath, the rest are as pu-im q mospleh teloch qui-i-n toltorg sharp sickles or the horns of death

spleh teloch qui-i-n toltorg sharp sickles or the horns of death, wherein the creatures of earth chis i chis-ge in ozien ds t brgdo od torzul. are and are not except mine own hands which also sleep and shall rise. i li e ol balzarg od aala thiln os in the first i made you stewards and placed you in seats twelve of netaab dluga vonsarg lonsa cap-mi ali vors government, giving unto every one of you power successively over cla homil cocasb fafen four five and six, the true ages of time: to the intent that from izizop od miinoag de gnetaab the highest vessels and the corners of your governments vaun na-na-e-el panpir malpirg ye might work my power: pouring down the fires of life and increase pild caosg noan vnalah continually upon the earth. thus ye are become the skirts of balt od vaoan. do-o

ar caosgi od a c a m canal to vanne the earth, and 7, 6, 9, 9 continual workmen sobol zar f bliard caosgi od chisa netaab whose courses visit with comfort the earth, and are in government od miam ta viv od d darsar and continuance as the second and the third. wherefore, solpeth bi-en b-ri-ta od zacam hearken unto my voice. i have talked of you and i move you g-macalza sobol ath trian lu-ia he in power and presence: whose works shall be a song of honour od ecrin mad qaa-on. and the praise of your god. in your creation. bitom, o the seventh key raas i salman paradiz oe-crimi aao ial- the east is a house of virgins singing praises amongst the flames pir-gah qui-in enay butmon od i 12 of first glory, wherein the lord hath opened his mouth and they are noas ni paradial casarmg vgear become 8 l

d es v-ma-dea od continuance are as the third and fourth, strong towers and pi-bliar othil rit od miam places of comfort, the seat of mercy and continuance. c-noqol rit zacar zamran oe-crimi qaada. 0 ye servants of mercy move, appear, sing praises unto the creator! od o-micaolz aaiom bagle papnor and be mighty amongst us! for to this remembrance i dlugam lonshi od vmplif v-ge-gi bigliad! is given power, and our strength waxeth strong in our comforter! nof m the eighth key bazm elo i ta piripson oln nazavabh the mid-day, the first, is as the third heaven made of hyacinthine ox casarmg vran chis vgeg ds pillars in whom the elders are become strong, which i have 13 abramg baltoha goho iad soba prepared for my own righteousness saith the lord, whose long mian trian ta lolcis abai-vovin od cont

GOLDEN DAWN RITUALS T3

th. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. the first key ol sonf vorsag goho iad balt lonsh 6 i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi

d righteous. stronger are your feet than the barren stone and micalp chis bia ozongon lap mightier are your voices than the manifold winds. for ye are noan trof cors ta ge o q manin become a building such as is not save in the mind of the ia-idon torzu gohe l zacar ca c all-powerful. arise, saith the first. move, therefore, unto noqod zamran micalzo od ozazm vrelp thy servants. show yourselves in power and make me a strong seer lap zir io-iad. of things, for i am of him that liveth forever. the third key micma goho mad zir comselha zien biah os behold saith your god. i am a circle on whose hands stand twelve londoh norz chis othil gigipah vnd-l chis ta 8 kingdoms. six are the seats of living breath, the rest are as pu-im q mospleh teloch qui-i-n toltorg sharp sickles or the horns of death

spleh teloch qui-i-n toltorg sharp sickles or the horns of death, wherein the creatures of earth chis i chis-ge in ozien ds t brgdo od torzul. are and are not except mine own hands which also sleep and shall rise. i li e ol balzarg od aala thiln os in the first i made you stewards and placed you in seats twelve of netaab dluga vonsarg lonsa cap-mi ali vors government, giving unto every one of you power successively over cla homil cocasb fafen four five and six, the true ages of time: to the intent that from izizop od miinoag de gnetaab the highest vessels and the corners of your governments vaun na-na-e-el panpir malpirg ye might work my power: pouring down the fires of life and increase pild caosg noan vnalah continually upon the earth. thus ye are become the skirts of balt od vaoan. do-o

ar caosgi od a c a m canal to vanne the earth, and 7, 6, 9, 9 continual workmen sobol zar f bliard caosgi od chisa netaab whose courses visit with comfort the earth, and are in government od miam ta viv od d darsar and continuance as the second and the third. wherefore, solpeth bi-en b-ri-ta od zacam hearken unto my voice. i have talked of you and i move you g-macalza sobol ath trian lu-ia he in power and presence: whose works shall be a song of honour od ecrin mad qaa-on. and the praise of your god. in your creation. bitom, o the seventh key raas i salman paradiz oe-crimi aao ial- the east is a house of virgins singing praises amongst the flames pir-gah qui-in enay butmon od i of first glory, wherein the lord hath opened his mouth and they are noas ni paradial casarmg vgear become 8 livi

d es v-ma-dea od continuance are as the third and fourth, strong towers and pi-bliar othil rit od miam places of comfort, the seat of mercy and continuance. c-noqol rit zacar zamran oe-crimi qaada. 0 ye servants of mercy move, appear, sing praises unto the creator! od o-micaolz aaiom bagle papnor and be mighty amongst us! for to this remembrance i dlugam lonshi od vmplif v-ge-gi bigliad! is given power, and our strength waxeth strong in our comforter! nof m the eighth key bazm elo i ta piripson oln nazavabh the mid-day, the first, is as the third heaven made of hyacinthine ox casarmg vran chis vgeg ds pillars in whom the elders are become strong, which i have abramg baltoha goho iad soba prepared for my own righteousness saith the lord, whose long mian trian ta lolcis abai-vovin od continu

GOLDEN DAWN RITUALS U1

ere. a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerful, but requires one worthy to wear it. it is the crown of the head. in the crown of the head is placed the faculty of the neschamah, which is the power of aspiration unto that which is beyond. this power of the neschamah is especially attributed unto the supernal triad in assiah, of which there are three manifestations which are included in the general concept of the neschamah. from hmkj and hnyb are formed the sides of the brain and the head. therein exist the intellectual faculties of wisdom and understanding, shining into and illuminatin

sensation. that is to say, this sphere does not revolve about the physical body. from dsj and hrwbg are formed the arms. therein exists the faculties of operative action, and at their extremities are the symbols of the four elements and the spirit. thus: thumb- spirit, third finger- fire, index finger- water, little finger- air, second finger- earth. the arms are the manifestors of the executive power of the ruach, and therein are the faculties of touch strongly expressed. 3 from trapt is formed the trunk of the body, free from the members, and therein as a receptacle of influences, are situated the vital organs. the blood is spirit mingled with and governing the watery principle. the lungs are the receptacles of air which temperate the blood as the wind does the waves of the sea the meph

that the ruach cannot be the reasoning mind, since it reflecteth its reason from hmkj and hnyb, but it is the executive faculty which reasoneth, which worketh with and combineth the faculties reflected into it. the reasoning mind, therefore, is that which useth and combineth the principia of hmkj and hnyb so that the parts of hmkj and hnyb which touch the ruach are the initiators of the reasoning power. the reasoning itself is a process and a simulacrum of the action of the higher wisdom and understanding. for the air is not the light, only the translator of the light. yet, without the air, the operation of the light could not so well be carried out. the words ruach, and spirit, also meaneth air. it is like a thing that goeth out though knowest not wither, and cometh in though knowest not

efore, in the head, which is the natural and chief seat, are formed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father is the sun, hmkj. the mother is the moon, hnyb. the wind beareth it in its bosom, the ruach. its nurse is the earth, the nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attributions of the seven appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. these latter represent here the sonofirerous sense. the right and left eye, the luminous sense, as the sun and the moon are the illuminaries of the macrocosm. the

present here the sonofirerous sense. the right and left eye, the luminous sense, as the sun and the moon are the illuminaries of the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body are under f and c. the mouth is under b, the messenger and the speaker. the spiritual consciousness is a focus of the action of the neschamah. the lower will power should control the descent of the spiritual consciousness into the ruach, and then into the nephesch, for the consciousness must descend into the nephesch before the image of the sphere of sensation can be perceived. this so because it is only the rays of the ruach permeating the ruach that can take cognizance thereof. this faculty of the spiritual consciousness is the seat of thought. thoug

GOLDEN DAWN RITUALS U3

o the kether of man, bringing with him the tremendous illumination of his angelic nature. and the man shall become what is said of enoch "and chanokh (enoch) made himself to walk with god and he was not, for god took him (genesis, 5:24" u2 u4 then also this shall thou know, that the nephesch of the man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth as it is said "wither shall i go from thy spirit, or wither from thy presence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps.cxxxix" therefore even the evil persona is not so evil when it fulfilleth its work, for it is the beginning of a dim reflection of the light unto the qlippoth, and this is what i

e of good and evil fighting it out for control within the individual. this is the case of the higher genius working in harmony with the lower will and ruling over the nephesch in such a way that the nephesch now begins to serve in the great work "then also this shalt thou know, that the nephesch of man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth" here, we clearly see the hierarchy within man now working in perfect integration and harmony. thus, the nephesch takes on the appearance in the qlippoth as the divine ruler or genius. thus, the true will, the divine will, now emanates from the divine through the higher genius, the lower will, and the nephesch, in all aspects. even the qlippoth serve unto the gr

he divine names, however. it is intoning them with the utmost reverence and solemnity. the intonation of the divine names and angelic names sets in action this integration process whereby the lower will and the higher will begin to work in harmony for magical purposes. these magical purposes will always be in accordance with the divine, for it is written "not unto my name but unto thy name be the power and the glory" study well this lesson, for it is the nature of the human animal to pass over such a seemingly simplistic lesson and want to dig deeper into more complex material. but in this writing is deeply hidden secret mysteries that must be meditated on in order for it to be understood. remember, as an adeptus minor our task is to become more than human and to gradually raise ourselves

GOLDEN DAWN RITUALS VENUSZAM16

d position of venus. say "o thou divine one, who dwellest in the majesty and desire of netzach, the seventh sephira. yhvh tzboath, lord of hosts, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my 4 being that which shall prove a channel for the working of thine abundant power. may this venus talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters yhvh tzboath in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and lord of hosts netzach, the presence and p

thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters yhvh tzboath in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and lord of hosts netzach, the presence and power of thy holy archangel haniel that he may aid me with his power" step 10 draw the invoking hexagram of venus and in it the sigil of haniel. vibrate the name strongly "o ye gods of netzach, i conjure ye by the mighty name of yhvh tzboath lord of hosts, and by the name of haniel whose throne and seat ye are.elohim, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the

re so that this order may grow with great rapidity and thus, may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of yhvh tzboath, to consecrate in due ceremonial form this venus talisman. and i assert, that with divine aid, i shall invoke the intelligence hagiel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of netzach witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of

e assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of netzach witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of nogah which i have invoked to this temple, know that all is now in readiness to consecrate this talismatic bowl of desire. aid me with your power that i may cause the great angel haniel to give life and strength to this creature of talismans in the name of yhvh tzboath" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name

letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name yhvh tzboath. descend, i beseech thee, through my being to manifest unto me the desire for the divine and passion and that prodigality of spirit which are the characteristics of nogah so that in the enhancement of my true spiritual nature i may continually aspire unto thy glory and grace. grant unto me the power and help of thy great archangel haniel who is the righteousness of thy sphere. haniel command, i beseech thee, to my assistance thy gods, the elohim, that they may bind into this talisman the magnificence and mercy of nogah and all the powers of netzach. elohim, o yelesser gods of nogah, assist me in this my invocation of haniel haniel, thou great angel of nogah ruling therein by the virtue

GOLDEN DAWN RITUALS Z1

, 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 used in a ceremony where elemental spirits have b

ch is the complimentary color to red and with red, in orange which is the complementary color to blue. the small inner circle placed upon the cross alludes to the rose that is conjoined therewith in the symbolism of the rose and cross of our order. but in addition to this, it represents the blazing light of the o of a bringing into being the green vegetation of the otherwise barren l and also the power of self sacrifice requisite in one who would essay to initiate into the sacred mysteries. so as the sceptre represents the authority and power of the light, the lamen affirms the qualifications necessary to him who wields it, and therefore, it is suspended from a white collar, to represent the purity of the white brilliance from rtk. hence, it should always be worn by the hierophant. the ban

entinel is ano-oobi em-pemen-te "anubis of the west" the kerux is the herald, the guardian and watcher within the temple, as the sentinel is the watcher without, and therefore is his charge the proper disposition of the furniture and stations of the temple. he is also the proclaimer. his peculiar ensigns of office are: the red lamp to signify the hidden o over which he watches. the magic staff of power to represent a ray of the divine light which kindles the hidden o. two potions whereby to produce the effect of blood. 13 he is the guardian of the inner side of the portal, the sleepless watcher of the gods and the preparer of the pathway to divine wisdom "watcher for the gods" is the name of kerux, and he is ano-oobist, the herald before them. the stolistes is stationed in the northern par

without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds beyond the stations of hierophant, 15 dadouchos, hiereus, and stolistes and in this order do their symbols appear in all warrants of temple. the kerub of m formulates behind the throne of hierophant. she has a young girl's countenance and form, with large and shadowing wings; and she is a power of the great goddess hathor who unites the powers of isis and nephthys. to the sign k is she referred as a correlative, which represents springs of water breaking upon l; though as a zodiacal sign it is referred to m, the container of rain. the egyptian name of the sign k is phritithi. note "thou shalt not confound the kerubim with their signs of the zodiac, notwithstanding that the latter b

their signs of the zodiac, notwithstanding that the latter be under the presidency of the former, seeing that the kerub representeth a far more sublime potency, yet acting by a harmonious sympathy through the particular sign allotted unto their correspondence" the kerub of o has the face and form of a lion with large and clashing wings. he formulates behind the throne of the dadouchos and he is a power of the great goddess tharpesh or tarpheshest, the latter syllable being nearly pasht. the action of the lion kerub is through the flaming o of e of which the egyptian name is labo-ae. the kerub of n has the face and form of a great eagle with large and glistening wings and he formulates behind the throne of hiereus. he is a power of the great god tho-om mo-oo, and his operation is by the sig

GOLDEN DAWN RITUALS Z2

n 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. 6 he then places the sigil between the pillars, himself at the east facing west, then in the sign of the enterer does 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 drops his hands. he now looks towards the quarter that the spirit is to appear in, and he should now see the first signs of his visible manifestation. if he be not thus faintly visible, let the magician repeat the conjuration of the superiors of the spirit from the place of the throne in the

he visible manifestation of that spirit s presence, he shall quit the station of the hierophant and consecrate afresh with n and with o, the sigil of the evoked spirit. s. now the master of evocations removes from the sigil the restricting cord, and holding the free sigil in his left hand, he smites it with the flat blade of his sword, exclaiming, by and in the names of.,i do invoke upon thee the power of perfect manifestation unto visible appearance. he then circumambulates the circle thrice holding the sigil in his right hand. t. the magician, standing in the place of the hierophant but turning towards the place of the spirit and fixing his attention thereon, now reads a potent invocation of the spirit unto visible appearance, having previously placed the sigil on the ground within the c

n, then removes the veil entirely, yet leaving it corded, crying with a loud voice: creature of talismans or material basis, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it in the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. then say the mystic words, khabs, am pekht, etc. r. saith the magician, as the light hidden in darkness can manifest therefrom, so halt thou become irresistible. he then takes up the talisman or the material basis, stands to the east of the altar, and faces west. then shall he rehearse a long conjuration to the powers and spirits immediately superior unto that one whi

ong conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, to make the telesmata powerful. then, he places the talisman or material basis between the pillars, himself at the east, facing west, then in the sign of the enterer, does he project the whole current of his will upon the talisman. thus he continueth until such time as he shall perceive his will power weakening, when he protects himself by the sign of silence, and then drops his hands. he now looks toward the talisman, and a flashing light or glory should be seen playing and flickering on the talisman or material basis, and in the natural phenomena a slight commencement of the phenomena should be waited for. if this does not occur, let the magician repeat the conjuration of the superiors

talisman to between the pillars, and repeat the former process, then assuredly the light will flash. now, as soon as the magician shall see the light, he shall quit the station of the hierophant and consecrate afresh with n and with o. s. this being done, let the talisman or material basis have the cord removed, smite it with the sword and proclaim, by and in the names of, i invoke upon thee the power of. he then circumambulates thrice, holding the talisman or material basis in his right hand. t. the magician, standing in the place of the hierophant, but fixing his gaze upon the talisman or material basis which should be placed on the ground within the circle, should now read a potent invocation of some length, rehearsing and reiterating the divine and other names consonant with the worki

GOLDEN DAWN RITUALS Z3

ds in his hand the mitre-headed sceptre to attract, since it is the sceptre of wisdom, the higher self of the candidate. at this moment, as the candidate stands before the altar and the simulacrum of the higher self is attracted, so also arises the form of the accuser in the place of the evil triad. this similarly attracts the simulacrum of the evil persona of the candidate. 4 were it not for the power of the 42 lettered name in the palaces of hryxz (the gods of which are usually called the great assessors of judgment) the actual evil persona would at once formulate and be able to obsess the jwr of the candidate. for, seeing that at this time, the simulacrum of the higher soul is attracting the neschamah of the candidate, the human will is not as powerful in the jwr for the moment, because

onsecration, the candidate is allowed to approach the place of the twilight of the gods and for a brief space, the hoodwink is slipped up, to present a glimpse, but a glimpse only, of the beyond. the knowledge of the formulae is signified in the challenge of the hiereus to know the name. if the formula of horus be not with the candidate, that of osiris cannot be grasped, but to the candidate, the power of horus as yet can only appear as a terrible and incomprehensible force, the force of the avenger of the gods, hence, the speech of the hegemon for him. the candidate cannot as yet comprehend that before mildness can be exercised rightly, the forces of severity and mercy must be known and wielded. to accomplish this, the greatest courage and energy is required and not hysterical weakness an

f the step, signs, grip or token and the words they have this three-fold interpretation: 1. apparent meaning. 2. spiritual or mystical reference. 3. practical application. each is therefore considered under three heads. the step 1. the foot is advanced about six inches representing the foot on the side of dsj put forward and taking a hesitating step in darkness. the left foot, is to represent the power of isis or the beginning of action rather than nephthys as the end thereof. the term 6 inches is employed here only to render it more intelligible to english initiates. it means a convenient measure of 6, and preferably 6 times the measure of the phalax of the thumb- spirit and will. 2. it symbolizes the beginning of the stamping down of the evil persona. the foot is advanced 6 metrical dist

cted towards the object it 10 is wished to charge or to affect. at the same time, sink the head until the eyes look exactly between the thumbs. in this way, the rays from the eyes, from each finger and from the thumbs, must all converge upon the object attacked. if any of them disperse, it is a weakness. thus performed, this sign is a symbol of tremendous attacking force and of projection of will power. it should be employed in all cases where force of attack is required, especially in charging of a talisman and the like. generally, it is best to have the thumbs and all the fingers extended. if a particular effect is desired, you may extend only the fingers appropriate thereto, keeping the rest folded back in the hand. herewith, also, may be combined the attribution of the planets to the h

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t: exarp hcoma nanta bitom step 25 draw down the light as your arms descend. feel the light completely descend around you. vibrate "let the divine light descend" step 26 close with the qabalisic cross. 8. the rose cross note: it might help you learn the rose cross ritual by first walking through the steps without any vibration or drawing the crosses. addendum the rose cross ritual is based on the power of the tetragrammaton infused with the fires of life, the ruach elohim, through the letter c. when placed in the center it unites the masculine with feminine, the macrocosm with the microcosm, as in hwchy. when placed after the letters (chwhy) it unites the three principles of fire, water, and air with the final principal of earth. its sealing properties come from a fiery wall of c infused w

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ah-ee-ess bee-ah oh-zohd-oh-en-goh-en. lah-peh noh-ah-en teh-rohef koh-ar-ess tah geh oh kuh mah-nee-en ee-ah-ee-doh-en. toh-ar-zohd-oo goh-heh el. zohd-ah-kah-ar ee-kah kah noh-koo-oh-deh. zohd-ah-em-rah-en mee-kah-el-zohd-oh oh-deh oh-zohd-ah-zohd-em vah-reh-el-peh. lah-peh zohd-ee-ar ee-oh-ee-ee-ah-deh" 4 step 6 pause and feel the invoked force. step 7" in the name of hwchy,hcwhy, i invoke the power of the recording angel. i adjure thee, oh light invisible, intangible, wherein all thoughts and deeds of all men are written. i adjure thee by thoth, lord of wisdom and magic, by harporcrates, lord of silence and of strength, the god of this mine operation, that thou leave thine abodes and habitations to concentrate about me, invisible, intangible, as a shroud of darkness, a formula of defen

hee to grant unto me the presence of thy archangel layqpx, the great prince of spiritual initiation through suffering and of spiritual strife against evil, to formulate about me a shroud of concealment. oh ye strong and mighty ones of the sphere of yatbc, ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of hnyb, and by the name of layqpx, your archangel. aid me with your power, in your office to place a veil between me and all things belonging to the outer and material world. clothe me with a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess of truth and justice who presides over the eternal balance of this hall of dual manifestation of truth. auramooth, come unto me, th

ance of this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters of life. thaum- aesh-neith, come unto me, lady of the consuming fire, purify me and consecrate me who is aeeshoorist, the justified one, lord of life, triumphant over death. upon my brow are arrayed the twelve stars of light. wisdom and understanding are balanced in my neschamah. hrwbg and power are on my right hand, and the thunderbolts of f! dsj on my left hand, and the sweet fountains of magnificence. in my heart is hwchy, the reconciler who is the symbol of the red 5 rose on the golden cross. my two thighs are as mighty pillars on the right and on the left supporting me; splendor and victory, for they cross with the currents reflected from the supernal light. i am established as

eal 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, thee i invoke, by the name of hyha and the power of alga. oh thou divine babe in the egg of blue, lord of defense and silence, thou bearest the rose and cross of life and light! thee, thee i invoke for my exaltation to that light. oh ye divine one who is the hope of man's immortality, come unto me and aid me. behold! he is in me and i in him. mine is the lotus, as i rise as hoorpokratist from the firmament of waters. my throne is set on hi

the celestial waters would flow at my word, and the celestial fires would surge forth in torrents of fierce flame. for i am ra enshrouded, kephra unmanifest to man. i embody my father hoor, the might of the avenging god, and my mother isis, eternal wisdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom, all light, all power. hoorpokratist, thou art the nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to

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hwhy guard and aid me in my quest of light, lest i be consumed by my own inward evil and the forces of darkness that would stand guard against my potential. send forth the strong and mighty one of the sphere of yatbc. o ye \ylara, i invoke thee by the name potent and powerful \yhla hwhy, the divine ruler of your realm. by the name of layqpx, your mighty archangel of hidden light, aid me with your power, in your office to place a veil between me and the lower and outer worlds, leaving me beyond the touch and reach of the qlippoth and their unholy poison. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber and in my sphere of sensation, i may not be influenced by anything that does not come from on high, and that i see not from th

eyond the touch and reach of the qlippoth and their unholy poison. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber and in my sphere of sensation, i may not be influenced by anything that does not come from on high, and that i see not from the unholy lands, but only from the light of the supernals. grant unto me, i beseech thee, the power of the spirit to bring forth the brilliance of eternal splendor. let it course through my nephesh and purify it like mountain rain. let the eternal splendor be absorbed deep within me to my very ruach, unto the core of my very existence and life" step 4 trace the l hexagram with the sigil in the center "i entered this world as one who was alive, yet i was not. then i saw the light that shine

rose of life and light, teach me of death, teach me of life, teach me of self sacrifice, so that i may not shrink in my hour of trial, but that my name may be written upon high and my genius stand in the presence of the holy one, blessed be he" step 5 standing in the east facing west, expand your aura and create an animated shell of yourself from your own nephesch through your ruach. vibrate your power name (motto) into the creation of this form. step out of it and then go to the altar in the west facing east and look at yourself. 4 invocation of hru "i invoke thee by the divine name of iao, thou great angel hru, who art set over the operations of secret wisdom as the sphinx is set over the land of egypt. strengthen and establish very honored frater/soror_ in his search for divine light. b

ight who now kneeleth before thee, and grant unto him, the highest aspiration of his soul, to the glory of thy name. amen" step 9 stand up and walk your spirit form to the altar facing east. visualize your spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy, making it strong and well defined. walk toward your spirit form and say "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. i tell thee that as the light can manifest from the darkness, so shall by the rose of red and cross of gold the light descend upon you. long has thou dwelt in the darkness, quit the night and seek the day. khabs am pekht. konx om pax. light in extension. iao! let the divine light desce

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ith me. i am the manifestor in matter of those whose abode is in the invisible. i am purified; i stand upon the universe, i am reconciler with the eternal gods, i am the perfector of matter, and without me the universe is naught" chief adept (passes from the altar to the east. assumes osiris god form. all assume sign of osiris slain. says the following while moving toward the altar "i come in the power of light! i come in the wisdom of light! i come in the mercy of light! the light hath healing in its wings (all assume sign of osiris risen) chief adept (goes to the east and forms a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe rejoicing (drops arms to the side then extends the arms forward as in a greeting with palm upwards "we invite you

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hird adept "it is abi-agnus, lamb of the father. it is by metathesis, abigenos, born of the father. bia-genos, strength of our race, and the four words make the sentence "mountain of the lamb of our father and the strength of our race. iao. yehashuah. such are the words" chief adept "mighty adeptus exemptus, what is the key of this vault" 4 second adept "the rose and cross which are hidden in the power of the word i.n.r.i" chief adept "associate adeptus minor, what is the emblem which i bear on my breast" third adept "the complete symbol of the rose and cross" chief adept "i also carry the wand of the winged globe around which the twin serpents of egypt twine. it symbolizes the balanced force of the spirit in the elements behind the wings of the holy one. associate adeptus minor, what are

loses his life for my sake, will preserve it. what profit does a man show in his gaining the world and destroying himself in the process? what can a man offer in exchange for his life, for if anyone in this fateless and corrupt age is ashamed of me, the son of man will be ashamed of him when he comes with the holy angels in his glory" 6 third adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" second adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" chief adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" all "i renounce my birth name (states it, for i am (power name. i vow to

efs of the order. tiphareth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evi

uth: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with care before acknowledging him or her to be such. such are the words of this my obligation as an adept, whereunto i pledge myself in the presence of the divine one and of the great avenging angel hua, and if i fail herein, may my rose be disintegrated and my power in magic cease (one at a time, each adept stands against the cross holding the crucifix in hand and receives the re-opening of the mark. the chief adept goes last, placing the mark on his own body (at this point, all kneel before the cross) third adept (vibrates "eli eli lama sabachthani, my god! my god! why has thou forsaken me" second adept "unto you father, do we commend our spirit (all k

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f spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and more divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel, aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech t

your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible. lift me, i beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmony of higher spheres to_(his/her name_ whose death to this earthly plane we do now commemorate. wherever_(his/her name_ may now be, and on whatever 3 plane he/she may now pursue his/her

hty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualising the brilliance descend upon the image of the deceased in the place of the neophyte. step 20 "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_(his/her name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 21 return to the pillars, and visualize the descent of the brilliance above

uer unto the light. out of the darkness, let the light arise" step 24 pass between the pillars, face east. 6 "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend" step 25 visualize the deceased now standing well in front in the east, and address him thus "whoever thou art in reality, and wheresoever thou mayest be now, by the power of the spirit devolving upon me by this ceremony, i do project unto thee this ray of the divine white brilliance that it may bring thee peace and happiness and rest" step 26 make the sign of the enterer three times to project the light "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" make the sign of silen

head, and teach him/her the value of selfsacrifice so that he/she shrink not in the hour of trial. but that thus his/her name may be written upon high and his/her genius stand in the presence of the holy ones in that hour when the son of man is invoked before the lord of spirits and_(his/her name_ stands in the presence of the ancient of days" step 28 go to the altar "and now in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of_(his/her name. keep far from him/her all evil and the unbalanced that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her being and there receive the vision of the

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word. step 8 return to the west of the altar. turn to face the direction in which you have found f to be, standing so that the altar is between yourself and f for convenience. step 9 trace in the air the invoking pentagram of the sign that f is in. step 10 trace the invoking hexagram of f, vibrating "rwbg \yhla" step 11 then, still holding the wand by the white band, recite your invocation to the power of hrwbg and the forces of f, tracing the sigil of each as you read it. 5 "o mighty power who governeth hrwbg, thou strong and terrible divine rwbg \yhla, i beseech thee to bestow upon this magical sword power and might to slay the evil and weakness i may encounter. in the fiery sphere of \ydm, may it be welded and tempered to unswerving strength and fidelity. may thy great archangel lamk be

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k. say "o thou divine one, who dwellest in the majesty and love of dsj, the fourth sephira. la, source of the river gihon, god strong and mighty, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine 4 abundant power. may this k talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters la in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and merciful king of dsj, the presence and power of thy hol

a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters la in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and merciful king of dsj, the presence and power of thy holy archangel layqdx that he may aid me with his power" step 10 draw the invoking hexagram of jupiter and in it the sigil of layqdx. vibrate the name strongly "o ye brilliant ones of dsj, i conjure ye by the mighty name of la strong and mighty, and by the name of layqdx whose throne and seat ye are \ylmcj, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw t

to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of la, to consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of dsj which i have invoked to this temple, know that all is now in readiness to cons

to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of dsj which i have invoked to this temple, know that all is now in readiness to consecrate this talisman. aid me with your power that i may cause the great angel layphy to give life and strength to this creature of talismans in the name of la, ab" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name la. de

al figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name la. descend, i beseech thee, through my being to manifest unto me the wisdom and love and that prodigality of spirit which are the characteristics of qdx so that in the enhancement of my true spiritual nature i may continually aspire unto thy glory and grace. grant unto me the power and help of thy great archangel layqdx who is the righteousness of thy sphere. layqdx, command, i beseech thee, to my assistance thy brilliant ones, the \ylmcj, that they may bind into this talisman the magnificence and mercy of qdx and all the powers of dsj \ylmcj, o ye brilliant ones of k, assist me in this my invocation of layjs. layjs, thou great angel of qdx ruling therein by the virtue

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was in the bright center; but what therein is contained you (that are desirous of our society) shall, god willing, behold the same with your own eyes. every side or wall is parted into ten squares, every one with their several figures and sentences, as they are truly shewn and set forth concentratum here in our book. the bottom again is parted in the triangle, but because therein is described the power and rule of the inferior governors, we leave to manifest the same, for fear of the abuse by the evil and ungodly world. but those that are provided and stored with the heavenly antidote, do without fear or hurt, tread on and bruise the head of the old and evil serpent, which this our age is well fitted for. every side or wall had a door for a chest, wherein there lay divers things, especiall

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e of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel to aid me with your power in your office to place a veil between me (whisper your power name) and all things belonging to the 3 outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals

between me (whisper your power name) and all things belonging to the 3 outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible (state earthly name. lift me, i beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmony of higher spheres to (state earthly name) who on this day of (date) has now transcended the veil into the land of the dead and away from the land of the living" st

ne, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "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 (state earthly name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 16 standing between the pillars facing west in the sign of osiris with

liance of the divine spirit descend "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" step 22 pause. make the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted (state earthly name, who now standeth humbly before thee as (whisper your power name) to enter thus far into the sanctuary of thy mystery. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his/her head, and teach him/her the value of self sacrifice so that he/she shrink not in the hour of trial, but that thus, his/her name may be written upon high and his/her genius stand in the presence of the holy ones in that hour when the

er the value of self sacrifice so that he/she shrink not in the hour of trial, but that thus, his/her name may be written upon high and his/her genius stand in the presence of the holy ones in that hour when the son of man is invoked before the lord of spirits and his/her name in the presence of the ancient of days" step 23 go to the west facing east behind the altar "and now, in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of (state your earthly name/ osiris. keep far from him/her all evil and the unbalanced, that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her being and there receiv

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il, aid me, i beseech thee, to conquer the evil that is in me by the binding and controlling of my mortal parts and passions. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your strength, and by the name of layqpx, your archangel, aid me with your realm, and by the name of layqpx, your archangel. aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc, so that in this chamber of the divine mystery, i may hear 6 nothing that comes not from on high, and see naught that may distract my vision from the glory of the eternal crown. that

e vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself, i am nothing, in thee i am self, and exist in thy selfhood from nothing. live thou in me and bring me unto that self which is in thee. amen. i desire the attainment of the knowledge and conversation of my higher and divine genius, the summum bonum, true wisdom and perfect happiness, the power of true, inner alchemy" step 15 return to the west of the center altar. kneel west of the altar, and while aspiring strongly say "in the divine name iao i invoke thee, thou great avenging angel hua, to confirm and strengthen me in the path of the light. o messenger of the beloved one, let thy shadow be over me. thy name is death, it may be, or shame or love. 7 so when thou bringest me tiding

say "in the divine name iao i invoke thee, thou great avenging angel hua, to confirm and strengthen me in the path of the light. o messenger of the beloved one, let thy shadow be over me. thy name is death, it may be, or shame or love. 7 so when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may choose between the evil and the good, and try all things of doubtful and 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, hy

he angelic kerux, your higher genius. return to your body. circumambulate with a, while drawing down the divine brilliance into the vortex, having formulated an angel torch-bearer who lights and leads the way saying "i am osiris, the sun veiled by night, united to the higher by purification perfected through suffering, and glorified through trial. i have come where the great gods are, through the power of the mighty name, hwhy, layqpx" step 21 then pass around, again, following the angelic kerux. say "i have passed through the gates of the firmament. give me your hands, o ye lords of truth, for i am made as ye. hail unto ye, for ye are the formers of the soul, hy, layzr" step 22 pass on and halt in the south. formulate the two pillars, and aspire to the genius. pass to the west, and say "b

of a cross, attract the genius from above, and say "o mighty being, the locks of whose head are formed from the divine white brilliance of the eternal crown, who are clothed with the garment of purity, and girt with the golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven mighty archangels who govern the seven states of mortal man, grant unto me the power, i beseech thee, to rise above the planetary darkness wherein i must live, here on earth, until my regeneration is accomplished. out of the darkness may the light arise for me. o thou, from whose mouth cometh the sword of flame, rend, i beseech thee, with that sword the evils of darkness which hide from my spirit's vision, that golden light wherein osiris dwells, so that i may be enabled to

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ief adept (moves to the east, takes air dagger and draws the invoking pentagram of air "i exorcise all evil and impure spirits by the powers of air and in the name of exarp and oro ibah aozpi (faces west, swings/ and makes a cross in the air and says "in the name of shaddai el chai, all mighty and everlasting god, and in the name of the great archangel of air, raphael, i exorcise thee through the power of air (circumambulates once around the temple starting in the east while saying "such a fire existeth, extending through the rushing of air, or even a fire formless, whence cometh the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud" second adept (moves over to the north, picks up pantacle and salt, moves to the east facing east, and draws the inv

orth, picks up pantacle and salt, moves to the east facing east, and draws the invoking pentagram of earth "i exorcise all evil and impure spirits by the powers of earth and in the name of nanta and mor dial hctga (now faces west, swings/ and draws cross in the air "in the name of adonai ha aretz and adonai melekh and in the name of the great archangel of earth, auriel, i cleanse thee through the power of earth (tosses a pinch of salt (circumambulates around the temple, starting in the east, sprinkling the salt around the circle while saying "stoop not down into that darkly splendid world, where in gloom, delighting in unintelligible images, a black ever rolling abyss ever espousing a body unluminous, formless and void" 5 chief adept (moves to the west of the altar of the universe and draw

the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is

ommands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy fat

h. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto me" 7 magus of fire (moves to the south holding the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protective power of asch in the cardinal point of darom and its great archangel michael, its mighty angel aral, its powerful ruler seraph, its king djin and its salamanders to protect now this holy temple of fire from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of fire to create a wall of invisibility and protec

GOLDEN DAWN RITUALS ZAM22

the operator and the previously ascertained position of cmc. recite the following: o thou divine one who dwellest in the majesty and beauty of trapt the sixth sephira, tudw hwla hwhy look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy holy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine abundant power and beauty. may this talisman of a which i have made, be a focus of thy light, life, and love and beauty, so that it may awaken within my soul a clear vision and a stronger aspiration to the light divine. step 3 trace letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time fo

and love and beauty, so that it may awaken within my soul a clear vision and a stronger aspiration to the light divine. step 3 trace letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept draw before him the invoking hexagram of a and within it the sigil of lapr. vibrate the name strongly as many times as there are letters. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy stro

a and within it the sigil of lapr. vibrate the name strongly as many times as there are letters. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy strong and mighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \yklm, come now unto 6 me. manifest yourself through me and fill my sphere with your magical power of trapt to accomplish this work of art. step 5 draw the sigil of \yklm before you within the hexagram. vibrate the name the number of times there are letters in the name. say: command unto me the presence of lakym the angel of a and his intelligence laykn that they may empower and consecrate this symbol most potent and powerful. step 6 draw the sigil of lakym, vibrate it, and then draw the

the west, and draw it within the circle using the point of the sword. say: creature of talismans, enter thou within this sacred circle that thou may become a dwelling place of laykn, and may ye be filled with the spirit of trws under the dominion of laykn. enter within and become the manifestation for the beauty of trapt. 7 purify and consecrate talisman with n and o. say: in the name and by the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in the name of trapt, that in this talisman, the light of hwchy may shine forth. to this end, i have formed a perfected talisman bearing on on

s have been placed therein to act as a potent link between this talisman and the force that has been called to live within it. i proclaim that this talisman, covered with a black veil and bound thrice with a cord, shall blind the force of laykn so that he shall not see the light move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence, laykn, and that the power of trws shall live there in conformity with my will under the mastery of laykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine, and that it shall help me overcome all obstacles of both a spiritual and material nature so that i may be enabled to do the great work! step 8 pick up the talisman and place it at the foot of the cubical altar. say: i, frater/soro

GOLDEN DAWN RITUALS ZAM24

f i say peradventure the darkness shall cover me, even the night shall be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the altar and lays down the rose. he returns to the east and lays down his lamen and cloak at the foot of the throne, and takes his place in the east as a member of the temple (in the same manner the hiereus sets

oclaiming a new hierophant charged with the rites of the temple during the ensuing six months, being a part of the temporary period which intervenes between us and our rest" second adept "let us work, therefore, my brethren and effect righteousness, because the night cometh" third adept "wherein no man shall labor" chief adept (rises "fratres and sorores of the rosae rubae et aurae crucis, by the power in me vested, i proceed to the installation and investiture of the hierophant of the temple of isis mighty mother in the order of the golden dawn in the portal of the vault of the adepti" second adept (rises "benedictus qui venti" 7 third adept (rises "in nomine domini (the three adepti give the l.v.x. signs, and seat themselves) chief adept "very honoured frater, at the discretion of the ch

, after your term of office, be restored to the chief adept not merely intact in their workings but showing an increased beauty and a greater light of symbolism. thus only will you give, when the time comes, a good account of your stewardship. let me further remind you that the guardians of the outer temple should at all times, in all things, 8 command your respect as the deputies of the absolute power which dwells behind the veil, directing all things in the two orders for the attainment of its divine ends. let the memory of these objects abide you, even as it abides in them and do you assist them in their labor so to direct the temple that peace may be maintained with power (sits down) chief adept "in the presence of this convocation of adepti of the second order, seated in this assumed

d to accept the responsible office to which you have been appointed" hierophant "i am" chief adept "then you will kneel down, repeat the sacramental name by which you are known in the order and repeat after me: i, frater, in the name of the lord of the universe, and of that eternal and unchangeable unity which i seek in common with my brethren, do solemnly promise that i will, to the utmost of my power, fulfill the high office which has been imposed upon me, and by me accepted freely, for the good of the whole order; that i will maintain the rites of the order and observe the duties of my position with conscientiousness and loving care, not alone toward the temple itself, but every individual member; that i will cooperate with the guardians of the temple; that i will execute the decree of

, acting with justice and without fear of favor in accordance with the dictates of my conscience. this i affirm by the symbol worn upon the breast of the officiating adept (hierophant is directed to stretch out his hand in the direction of the rose cross on the chief adept's breast "arise, very honoured frater, and receive at my hand the highest office i can bestow upon you in this temple. by the power in me vested, i now appoint you hierophant of the temple of isis mighty mother to work and confer the grades of the outer order, under the dispensation of the chiefs during the ensuing six months. may the light which is behind the veil shine through you from your throne in the east on the fraters and sorors of the order, and lead them to the perfect day" second adept "when the glory of this

GOLDEN DAWN RITUALS ZAM3

nd scourge of god, the vast one be made obedient unto me" step 12 feeling surrounded and empowered by the divine white brilliance and filled with the rose colored glow of trapt of atziluth, let the adept now astrally look at the luna 5 far below him and the earth below luna. let him descend to the sphere of dwsy and unto the heaven of levanah. while doing this, recite the following "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" step 13 upon reaching the heaven of levanah, let the adept stand in the sign of the enterer, projecting the healing light to the golden wand of the chief adept, who having purified himself and risen unto his higher genius, will be receiving the light through the gold wand of trapt and

the golden wand of the chief adept, who having purified himself and risen unto his higher genius, will be receiving the light through the gold wand of trapt and projecting it unto the healing petitions surrounded by the four elements (notice that the adept is now in the position of the creative force as tho-oth in the exordium of the enterer of the threshold) step 14 at the pinnacle of projected power, let the adept say "khabs om pekht" followed by the sign of silence. chief adept will say "konx om pax. light in extension" followed by the sign of silence. step 15 let the adept now descend at his or her own pace and close with the usual banishind the advanced meditation of rah ynda 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 this meditation is for the zelator adeptus minor and

GOLDEN DAWN RITUALS ZAM5

to visualize the divine white brilliance above your head with the black fire of c within, formulate a bright yellow ball of light that covers your entire head and neck. superimpose the k symbol in the flashing color of brilliant purple on top of the ball of yellow light. step 2 vibrate hwhy and the angelic names lapr and cj. each name should be vibrated a minimum of four times. when you feel the power of the divine and angelic names coming to an apex, recite the following prayer to the sylphs "holy art thou lord of air, who has created the firmament, ydc yjla. almighty and everlasting, ever living be thy name. ever magnified in the life of all. we praise and we bless thee in the changeless empire of created light; and we aspire without cessation unto thy imperishable and immutable brillia

ol as well as the rtk sphere's divine white brilliance with the black fire of c. now bring the divine light down from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the ball of scarlet red. step 2 vibrate \yhla and the angelic names lakym and lara. when you feel the power of the names filling you with the force of, recite the following prayer of the salamanders "holy art thou lord of fire wherein thou hast shown forth the throne of thy glory. twabx hwhy, leader of armies is thy holy name. o, thou flashing fire, thou illuminatest all things. with thy insupportable effulgence, whence 5 flow the ceaseless dream of splendor, which nourisheth thy infinite spirit

divine light down from above and formulate a brilliant marine blue ball of light covering the genital area, including the hips and buttocks as well as the upper thighs. superimpose the h symbol in the flashing color of orange on top of the ball of marine blue. step 2 vibrate la and the angelic names layrbg and dhylf. continue to vibrate until you feel the lower portion of your body emersed in the power of. recite the following prayer of the undines "holy art thou, lord of the mighty waters, wherein thy spirit moved in the beginning. twabx \yhla. glory be unto thee, myhla jwr, whose spirit hovered over the great waters of creation. o depth, o inscrutable depth, which exalteth unto the height. lead thou us unto the true light through liberty, through love so that one day we may be found wort

symbols. now bring the divine light down from above and formulate a brilliant sphere of indigo light around your feet and ankles. remember that indigo appears almost as black to the naked eye. superimpose the kerubic sign of b in the flashing color of pale yellow on top of the ball of brilliant indigo. step 2 6 vibrate ynda and the angelic names layrwa and ]alrwp. continue to vibrate the names of power until you feel the spiritual energies growing to a maximum. then recite the prayer of the gnomes "holy art thou, lord of earth, which thou has made for thy footstool. ymda rah ]lm ynda. unto thee be the kingdom and the power and the glory twklm, hrwbg, hlwdg. amen. the rose of sharon and the lily of the valley. o thou who hidest beneath the earth, in the valley of gems, the marvelous seed of

and the lily of the valley. o thou who hidest beneath the earth, in the valley of gems, the marvelous seed of stars. live, reign, and be thou the eternal dispenser of treasures, whereof thou hast made us wardens. amen" part 6 step 1 circulate the light throughout your sphere of sensation. the energy should rise from your feet to the top of your head like a geyser shooting from the ground. as the power rushes up, hold it and then on the descent, push down the energy of each of the elemental spheres to your feet. then imagine the light going upwards from sphere to sphere, taking the power and energy of each sphere higher until it reaches the divine white brilliance above your head. the divine white brilliance above your head is a combination of all of the colors generated so far. concentrat

GOLDEN DAWN RITUALS ZAM6

ly wonderful work. as all things owe their existence to the will of the only one, so all things owe their origin to the one only thing, the most hidden, by the arrangement of the only god. the father of that one only thing is the sun, its mother is the moon, the wind carries it in its belly; but its nourse is a spirituous earth. that one only thing is the father of all things in the universe. its power is perfect, after it has been united to a spirituous earth. separate that spirituous earth from the dense or crude by means of a gentle heat, with much attention. in great measure it ascends from the earth up to heaven, and descends again, newborn, on the earth, and the superior and the inferior are increased in power. by this thou wilt partake of the honours of the whole world. and darkness

GOLDEN DAWN RITUALS ZAM7

the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is

ds is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth, and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in the silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same, all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever, yet ever the same. the sun is thy f

GOLDEN DAWN RITUALS ZAM8

nifestation. the next figure is the pentangle. this refers to the sephira of hrwbg and the planet mars. the pentangle can be traced in two different ways. when it is reflected from every second point, it is called the pentagon, which is referred to hrwbg and f. the same figure, when reflected from every third point, is called the pentagram. 9 the pentagon is a symbol that naturally represents the power and essence of the pentad. this operates through nature by the dispersal of and the four elements through it. the pentagram is called the signet star of the microcosm. it is a good and holy symbol. it is a positive symbol that represents man with his arms and legs extended, adoring the lord of the universe. it also represents the domination of the higher will of the ruling over the elements

egards to the traditional hexagram, which is often times called the star of david or jewish star. it represents the force of the planets acting through the various signs of the zodiac. this is very powerful and effective in sealing the astral image of nature under the presidency of the sephiroth, as well as the seven palaces. the hexagram is especially attributed to a. this symbol is one of great power and of great strength. in it are both the combination of the pentagram and the cross, thus, forming a very potent and positive triad which are in harmony with each other. the heptangle refers to the seventh sephira of jxn. as we disperse the power of the seven planets through the week and the year, we have the creation of the heptagon. it also alludes to the seven colors of the rainbow. the

nature, as well as the seven lower sephiroth of the bride. this is a powerful symbol when f or jxn energy needs to be employed. it is extremely effective in the use of talismans for those who are overly intellectual in their thinking. it becomes a fitting symbol for concentration and meditation for those who are overly influenced by b. the eighth sephira of dwh is represented by the octangle. the power of the ogdoad and the octagon are naturally represented in the octangle. it is this symbol that naturally shows the dispersal of the rays of the elements in their dual aspects. remember that there is a dual aspect to everything under the leadership and presidency of the eight letters of the name. the octangle, when it is reflected from each third point, yields eight triangles. these eight tr

f the elements in their dual aspects. remember that there is a dual aspect to everything under the leadership and presidency of the eight letters of the name. the octangle, when it is reflected from each third point, yields eight triangles. these eight triangles become representative of the triad operating within each element in its dual form. thus, we have the positive and the negative under the power of the third aspect of the triad which becomes ynda hwhy, but is written as if it is bound together as yahdnhy if we take the octagram and reflect it from every fourth point, we have the star of b, and this certainly is akin to the nature of b. it is a further potent symbol representing the binding together of concentrated positive and negative forces of nature and of the elements, under the

om every fourth point, we have the star of b, and this certainly is akin to the nature of b. it is a further potent symbol representing the binding together of concentrated positive and negative forces of nature and of the elements, under the name of yahdnhy we must always remember that ynda is the key of hwhy. 11 the enneangle is referred to the ninth sephira of dwsy. it is representative of the power of the ennead and the enneagon. it also shows the operating power of nature by the dispersal of the rays of the seven planets, and of the head and tail of the dragon of the moon, otherwise known as cauda and caput draconis. when we reflect on the enneagram from every third point, we find that we arrive at the triple ternary operating both in the seven planets with the cauda and caput draconi

GOLDEN CHAIN AND THE LONELY ROAD

al, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ chief adept of the temple of isis_ co-chief of the temple of isis__the golden chain and the lonely road: a typological study of initiatory transmissions within the sabbatic tradition by andrew d. chumbley initiation, the passing -on of power, the step of the mortal foot across the threshold of the gods, the hearing of the watchword, the reception of the book, the dreaming-draught sipp'd at midnight, the lonely stand in the heart of the wild..many are the ways of induction into the circle of the sabbat, many the waymarks- the moments of realisation- that lead the spirit through the winding ways of all ecstasy! in its essence, ini

l the all-possible of his or her own self-existence. having successfully passed through the period of tuition and the various ordeals and austerities which it demands, the novitiate is 'summoned- formally entreated to undergo the rite of initiation. the initiation rite is 'the seal of the mysteries' and serves as the focusing context for all that has passed between the aspirant and the initiating power (the initiator in all its forms: the physical teacher, the spiritual guide, the familiars and guardian-spirits of the path, the diverse lessons of praxis, the dreams, visions, and solitary realisations, et alia. all that constitutes the 'initiator' confronts the seeker and guides him into the true circle of the arte magical. in the singular magical act called 'the passing-on of power' all is

ary realisations, et alia. all that constitutes the 'initiator' confronts the seeker and guides him into the true circle of the arte magical. in the singular magical act called 'the passing-on of power' all is drawn within the one; the initiate, initiator, and the mystery of the rite itself are aligned to open the way for the 'new-born child of witchblood. the act of the 'passing-on' confers the 'power' of all the tradition, its knowledge, customs, and craft. once this 'power' has been received, it is the task of the newborn initiate to realise the arcana for himself- to realise his own autonomy and to go forth anew according to the signs and omens of the way. in summary, this is the way in which initiation occurs within our own circle of practise. the exact details of its process will dou

etimes crossing, sometimes remaining categorically distinct. what is it that distinguishes one lineage from another? it is primarily the particular knowledge and characteristic customs of a particular master-pupil chain of transmission which marks one from another. because of this, a single practitioner may study under different teachers to receive different bodies of knowledge and to receive to 'power' of distinct lineal paths of the sabbatic gnosis. so long as each lineage is appreciated for its own autonomous integrity, an individual can possess authority in a number of different streams without compromise. a broad experiential basis is commendable, but it is the unique transmission (see below) which validates the path of such a wayfaring journeyman. of all the diverse aspects involved

number of different streams without compromise. a broad experiential basis is commendable, but it is the unique transmission (see below) which validates the path of such a wayfaring journeyman. of all the diverse aspects involved in the process of formal ritual initiation it is the focal role of the final apotheotic rite and the ability of its central deed, the passing-on, to act as the 'seal of power' for all initiatory relations which is of paramount importance. for those of the path, the reception of the 'power' activates the spiritual bloodline: the legacy of the fire-brand from the elder gods, from old tubalo the light-bringer, through the race of the watchers and the companie of faerie, down through the golden chain of hand-to-hand-to-hand..to now. midnight's lightning: the lineage

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

es of the andean region. it began with a vivid description of a terrifying period when the earth had been inundated by a great flood and plunged into darkness by the disappearance of the sun. society had fallen into disorder, and the people suffered much hardship. then there suddenly appeared, coming from the south, a white man of large stature and authoritative demeanour. this man had such great power that he changed the hills into valleys and from the valleys made great hills, causing streams to flow from the living stone..1 the early spanish chronicler who recorded this tradition explained that it had been told to him by the indians he had travelled among on his journeys in the andes: and they heard it from their fathers, who in their turn had it from the old songs which were handed dow

where the sidewalks were lined with auto-repair shops and scrap yards. the more distance we put between ourselves and la paz, however, the more attenuated the settlements became, until almost all signs of human habitation ceased. the empty, treeless, undulating savannahs, distantly bordered by the snow-covered peaks of the cordillera real, created an unforgettable spectacle of natural beauty and power. but there was also a feeling of otherworldliness about this place, which seemed to float above the clouds like an enchanted kingdom. graham hancock fingerprints of the gods 70 although our ultimate destination was tiahuanaco, we were aiming that night for the town of copacabana on a promontory near the southern end of lake titicaca. to reach it we had to cross a neck of water by improvised

e 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 at the jaws than at the temples. looking more closely, i could see that the sculptor had portrayed a man whose skin was shaved

eces could be carbon-dated. they were, and produced readings in the range of 1200 bc.7 this did not mean, however, that the sculptures had been carved in 1200 bc. they could have been. but they could have originated in a period hundreds or even thousands of years earlier than that. it was by no means impossible that these great works of art, with their intrinsic beauty and an indefinable numinous power, could have been preserved and venerated by many different cultures before being buried at san lorenzo. the charcoal associated with them proved only that the sculptures were at least as old as 1200 bc; it did not set any upper limit on their antiquity. la venta we left san lorenzo as the sun was going down, heading for the city of villahermosa, more than 150 kilometres to the east in the pr

me serious setback perhaps getting off to a good start, when the gigantic stone heads and reliefs of bearded men were made, but going rapidly downhill. the light of civilization would never quite have been lost, but perhaps things didn t pick up again until around 1500 bc, the so-called olmec horizon. by then the great sculptures would have been hoary with age, ancient relics of immense spiritual power, their allbut- forgotten origins wrapped in myths of giants and bearded civilizers. if so, we may be gazing at faces from a much more remote past than we imagine when we stare into the almond eyes of one of the negro heads or into the angular, chiselled caucasian features of uncle sam. it is by no means impossible that these great works preserve the images of peoples from a vanished civiliza

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

e nature of the phenomena is difficult. third, the phenomena themselves are inherently intangible, but are able to impinge upon our reality in a phenomenological way. because they are archetypal. through mythos, archetypes are quite capable of setting real events into motion. fourth, the illuminati of the phenomena become intertwined with the legend or mythos itself, and thus take on the legend s power to impinge. the fully illuminated are in control of reality to the extent that the mythos itself is in control. they also, in a very real sense, acquire its intangibility. fifth, the illuminati of the ufonauts are scattered, informally organized on a worldwide basis. until the modern information revolution, they communicated through secret societies, allegorical mystery dramas and ciphers. a

enth, as soon as the ufonauts and illuminati know the knowledge of the cipher is widespread, the code will change again. evidence shows it is already changing. old qabalistic cipher. 5 2 a most unusual cast of characters in 1944, near the end of his life, aleister crowley wrote one of his students in california: my observation of the universe convinces me that there are beings of intelligence and power of a far higher quality than anything we can conceive of as human the one and only chance for mankind to advance as a whole is for individuals to make contact with such beings. scattered individuals throughout modern history and all over the globe have picked up on some aspect of this ultraterrestrial mystery, but none, up until now, has pulled all of it together. however, this outstanding s

claimant to ufo contact. adamski s legendary contacts fell roughly into the category now called the blonds. the polish-born american visionary was often derided for his humble vocation and high pretensions, as well as for his claims. but his story, first unsuccessfully submitted as a science fiction novel, has strong archetypal and mythic qualities that have repeatedly proven their psychological power. said to have been seen immediately after his sudden death as a reborn space being with the name yamski. adamski is buried at arlington national cemetary. his close early association with the initiate and new age guru george hunt williamson plays a key role in the saga of the cipher of the ufonauts. he died april 22, 1965. secret cipher of the ufonauts 7 aiwass, or aiwaz, the pr terhuman int

babylonian, mayan, chinese and egyptian astronomers and magi developed both a vast and complex mythology of gods and heroes and a means of foretelling the future, or, as they would have it, the will of heaven. in time they would also learn that knowledge of the sky led to the ability to predict the seasons and impressive celestial events, such as lunar and solar eclipses. with this knowledge came power over humanity, and the magi were not mere philosophers and stargazers, but priest-kings favored by the gods with the foreknowledge of agricultural cycles, then fast becoming the basis of life and death for civilization. that other, irregular events were noted as well can be defined as the beginning of ufology. no doubt to some extent we can explain such events in terms of comets and supernov

sitors, whether an actuality or not, has existed since these remote times. in the early ages when the ability to build observatories overlapped with the ability to predict and therefore control civilization, the intermeshing of early operative masonic fraternities and the priest-kings or magi or magicians was to be expected. because these guild secrets were of utmost importance in preserving both power and wisdom, a whole system of secret oaths, signs, ciphers and grips was developed to protect these secrets under the highest penalties for betrayal, along with a webwork of mystery plays or rituals to explain to the heirs of these secrets what it was they were preserving, and why. here we have the beginning of a two-class system consisting of those who know and those who do not know. while

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

the magical dragon. the ritual of vrelp stimulates a journey to the 14th aethyr vta and the city of the pyramids. the ritual of the abyss simulates a journey to the great outer abyss. the imagery used in these seven rituals is designed to simulate as closely as possible actual journeys to these aethyrs. the other six rituals include magical operations for invisibility, evocations, precipitations, power, health and longevity, and the mastery of death. these rituals are specifically designed for the advanced magician. as an additional word on the rituals contained in this manual, the following quote should be remembered: these rituals need not be slavishly imitated; on the contrary the student should do nothing the object of which he does not understand; also, if he has any capacity whatever

om the tablets. apparently, it is a true language with a grammar and syntax of its own" israel regardie, the enochian language the enochian alphabet was given to the public by sir john dee and edward kelly and enhanced later by the golden dawn and aleister crowley. each letter has a specific magical meaning and gematria number associated with it.when letters are combined to forro magical words of power, the individual letter meanings combine to indicate the overall formula of the word or narre. in addition, the gematric value of individual letters combines (sums) to form a gematric value for the word or name. a study of words, names, phrases and even entire sentences with equal gematric values will reveal the existence of correspondences or relationships that are often otherwise hidden or

iritual intelligence and consciousness. the third file is governed by water, giving squares n that file the first finges of emotions and feelings. the fourth file is governed by earth, giving form and the first stages of solidity to those regions. the last file is governed by fire, which quickens those regions and gives them life. 37 major watchtowers deities 'astral' beings possess knowledge and power of a different kind from aur own; their 'universe' is presumably of a different kind from ours, in same respects. it is more convenient to assume the objective existence of an 'angel'who gives us new knowledge than to allege that our invocation has awakened a supernormai power in ourselves. aleister crowley, magick in theory and practice figure 9, appendix a, shows the four secret holy names

(ah-len-keh-voh-deh) alhktga aapdoke (ah-leh-hek-teh-gah (ah-ah-ped-oh-keh) ahmllkv anodoin (ah-mel-el-keh-veh (ah-noh-doh-ee-neh) liiansa arinnap (elee-ee-ah-ness-ah (ah-ree-neh-nah-peh) 39 these names are extremely important in enochian magick. they must be recited outwardly and vibrated inwardly in most enochian operations. consult enochian magic for the proper methods of using these names of power, their meanings, and gematric values. 40 sephirothic names i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is "numerical emanation" there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale. among the sephiroth, jointly and severally, we find the develo

ick to be used as well as your fixed will. the altar can be made of either oak (rigidity) or acacia (resurrection. the wand. this is the most important of the magical instruments. the wand symbolizes your magical will as 54 well as your wisdom and your word. it is the principie weapon of the magias. the wand is used in both invocations and evocations. yours is also ara embodiment of your creative power. when charged with a masculine force iit symbolizes the lingam. in enochian magick the wand is the symbol of fire, and is especially used in those operations involving tthe watchtower of fire. the cup. the cup is a passive instrument. it represents your magical understanding. in the beginning, your cup is usually empty. gradually, with effort and experience, it filas with your understanding

GREY W G CONDENSATION OF KABBALAH

ifested as anything, the negative state of ayn sof aur, or unknown and limitless light (aur means light in hebrew) was conceived as a zero or cypher= 0, out of which god was said to create everything in existence. this limitless light focussed into active energy at the first state or sphere in the sense of what a modern scientist would call a field. kabbalists called this primal condition of pure power keter, a crown or summit for two reasons. first they considered god to be king of the entire universe, and secondly it signified the top or summit of anything. here was the supreme summit of creation. from the combination of 0+ 1, came the idea of pure consciousness pouring out in a consequent creative stream. this was considered as a competence to construct anything and everything needed fo

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

ered paths and tarot assignments calls up conditions of consciousness for the individual path. it is the immediate recall through these simple summoning symbols that is important. what kabbalists have sought is a common language with god. therefore in the path work they approached their concept of deity first of all through spheres-numbers identified with specific aspects or projections of divine power, and secondly by verbal arrangements such as tarot card names which could be equally identified with combinations of those aspects in action. in this way, kabbalists sought lives in which everything was connected to god through some channel or another, and they wanted to play an intentionally conscious part in such a programme. they became aware of their position as active agents in the sche

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

hers (chicago: de laurence, 1932. 6 norman cohn, europe's inner demons, the demonization of christians in medieval christendom (pimlico: london, 1975) provides an excellent historical analysis of this phenomenon. 2 at the close of the twentieth century, as well as of the millennium, we live under very different conditions than did the magicians of earlier times. science has greatly diminished the power of dogma to determine how we see the world, and psychology has emerged to fill the role once played by theurgy. we live in an age of religious tolerance, wherein christians may again begin to embrace the value of magic. indeed, christ the magus is the ideal of christian magicians. let the intolerant and the self-righteous remember that the religious leaders of his day accused christ himself

world, and psychology has emerged to fill the role once played by theurgy. we live in an age of religious tolerance, wherein christians may again begin to embrace the value of magic. indeed, christ the magus is the ideal of christian magicians. let the intolerant and the self-righteous remember that the religious leaders of his day accused christ himself of evil magic, of commanding demons by the power of the prince of demons. hierarchies of demons an important obstacle to overcome in the practice of magical evocation is the difficulty to find a suitable hierarchy of averse forces. the hierarchies in most of the grimoires are hopelessly corrupt, largely due to the practice of young religions to demonize gods and angels from the pantheons of pre-existing and contemporaneous spiritual tradit

ce are like the petals of the lotus, bathing in the light of consciousness. the corresponding qlippoth, spirits, and demons are the root of the lotus growing in the dark slime. the gods, archangels, and angels are rational or conscious forces. the averse forces comprise the dark, non-rational, frequently repressed, instinctual, and emotive counterparts of the same. these dark forces exert a great power over consciousness. they move us instinctually, emotionally, and frequently completely unobserved and unnoticed. who has not experienced being "carried away" by a strong emotion, like anger, which colors consciousness temporarily with nearly irresistible power? who has not said, at one time or another "i just don't know what came over me" indeed, unconscious forces play a far more active and

would be like the demonic pacts described in certain grimoires and would place the magician's ego in great peril, likely leading to inflation, obsession, or to a state of mind once described as demonic possession. furthermore, unlike the abra-melin system, the demon does not even swear its oath to the magician's holy guardian angel. in rosicrucian magic, the will of the magician magnified by the power of the magic sword obliges the demon to swear an oath of allegiance and obedience to the divine force corresponding to its own nature and to place its entire energy at the disposition of the corresponding archangel. for example, in the ritual that follows, the magician obliges the demonic spirit of the planet saturn, zazel, to swear allegiance and obedience to the divine force of saturn, yhv

of the magician. although the divine and angelical forces remain opposite in nature and irreconcilable with the infernal and averse forces, the adept nonetheless thereby creates a unified pair of opposites, a dynamic functional polarity of magical forces. the dark forces are brought into correct relationship with divine guidance, and divinity comes to dispose over its dark, chthonic, instinctual power. the magician thereby grows in awareness, learning to recognize the operation of these forces in day-to-day life and to liberate him or herself from their blind force. at length, the magician learns to act in coordination with divine guidance and true will, consciously directing and administrating the dark forces like the conductor of a symphony. thus the major adept becomes the conductor of

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

all times, and while endowing men with gifts of body and soul, has instilled into them the consciousness of a higher guidance: on all ages of the world, even those of worst repute, there surely fell a foison of health and wealth, which preserved in nations of a nobler strain their sense of right and law. one has only to recognise the mild and manly spirit of our higher antiquity in the purity and power of the national viii peeface. laws, or the talent inherited by the thirteenth century in its eloquent, inspired poems, in order justly to appreciate legend and myth, which in them had merely struck root once more. but our inquiry ought to have the benefit of this justice both in great thino^s and in small. natural science bears witness, that the smallest may be an index to the greatest; and

t as plainly is old osin again. father of victory, he is likewise god of blessing and bliss, i.e. wish over again, whose place is afterwards occupied by salida (well-being. since he appears alike as god of poetry, of measurement, of the span, of the boundary and of the dicethrow, all gifts, treasures, arts may be regarded as having proceeded from him. though a son of wuotan and yielding to him in power or influence, donar (thunar, thor) appears at times identical with him, and to some extent as an older god worshipped before wuotan. for, like jupiter, he is a father, he is grandfather of many nations, and, as grandfather, is a god of the hills, a god of the rocks, a hammer, sits in the forest, throned on the mountain top, and hurls his old stone weapon, the lightning's bolt. to him the oak

f hul 7o (p. 990. now, as bei'hta and holda are adjective names, i was fain to claim for nerthus also an adj. basis nairthus, with the sense of mild, gracious, fair. frigg too p. 301-2) i interpret by the adj. free, fair, gracious- if gaue, gauden, is a corruption of the masc. woden, it might still have an accessory notion of good. frouwa is obviously the fem. to froho, and still asserts her full power in our present frau. almost all names of the female deities have still a transparent meaning; as compared with those of the male, there is something innocent and inviolable in them, and for that reason they seem to have been treated tenderly or tolerated. the delicacy and inoffensive matter of the myth have shielded it longer in popular legend. pkeface. xxi the goddess hellia has exchanged h

o we were free to derive the german ist from est and evrt, instead of putting the claims of these three forms perfectly on a par. giving the go-by to that really wonderful and delightful consonance, whose origin would have had to be pushed far back, they struggled, however much against the grain, to hunt up any possible occasions of recent borrowing, so as to strip their country of all productive power and pith. not content even with handing over our mythology to foreign countries, they were eager, with as little reason, to shift its contents into the sphere of history, and to disparage essentially unhistoric elements by expounding them as facts. why hold our tongues about the mischief and the caprices of this criticism? mone, an honest and able explorer, whose strenuous industry i respect

er it that i awarded to the german as compared with the celtic: a certain theosophic propensity betrays itself in the indians as well as celts, which in the fulness of greek and german myth falls more into the background. it seems worthy of notice, that to the indian gods and goddesses are assigned celestial dwellings with proper names, as in the edda. among the gods themselves, brahma's creative power resembles wuotan's, indra is akin to donar, being the wielder of lightning and the ruler of air and winds, so that as god of the sky he can also be compared to zio. the unison of our wish with the notion embodied in manoratha (p. 870) deserves attention. nerthus answers to bhavani (p. 255, halja to kali, and mannus to manus (p. 578, the last two examples being letter for letter the same; but

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

or skating. he is a good hand at dancing and music, and much the same is told of him as of the swedish stromkarl (p. 493, that for a grey sheep he teaches people to play the fiddle.2 the home-sprite is contented with a trifling wage: a new hat, a red cap, a parti-coloured coat with tinkling bells he will make shift with. the hat and cap he has in common with dwarfs (p. 463, and therefore also the power to make himself invisible. petronius (satir. cap. 38) shows it was already a roman super stition: sed quomodo dicunt, ego nihil scivr, sed audivi, quomodo incuboni pileam rapuisset, et thesaurum invenit/ home- 1 the description of his figure (a horse s mane, hawk s bill, cat s tail, goat s beard, ox s horns and cock s feet) can hardly have been all invented there and then. 2 unless wilse (be

nd to dwarfs and men has been touched upon in p. 449. by so much of bodily size and strength as man surpasses the elf or dwarf, he falls short of the giant; on the other hand, the race of elves and dwarfs has a livelier intellect and subtler sense than that of men, and in these points again the giants fall far below mankind. the rude coarse grained giant nature is defiant in its sense of material power and might, the sly shy dwarf is conscious of his mental superiority. to man has been allotted a happy mean, which raises him above the giant s intractableness and the dwarf s cunning, and betwixt the two he stands victorious. the giant both does and suffers wrong, because in his stupidity he undervalues everybody, and even falls foul of the gods; j the outcast dwarf, who does discern good an

men tioned above: skass, neut, seem. 144b 154b, and sfassa, fern; gridr f, mella f; gifr f, saem. 143b, norweg. jyvri (hallag. 53) or g-ywi, gurri, djurre (faye 7. 9. 10. 12. this gifr seems to mean saucy, defiant, greedy. troll neut, gen. trolls (ssem. 6a, swed. troll, dan. trold, though often used of giants, is yet a more comprehensive term, including other spirits and beings possessed of magic power, and equivalent to our monster, spectre, unearthly being. by trold the danish folk-tales habitually understand beings of the elf kind. the form suggests a gothic trallu; does our getralle in renner 1365 &lt;der gebure ein getralle/ rhym. alle/ mean the same thing (see suppl. giant is in lith. milzinas, milzinis, lett, milsis, milsenis; but it would be overbold to connect with it german n

a rule appear well-shaped and symmetrical; their daughters are capable of the highest beauty, e.g. geroy, whose gleaming arms, as she shuts the house-door, make air and water shine again, sasm. 82a, sn. 39 (see suppl. in the giants as a whole, an untamed natural force has full swing, entailing their excessive bodily size, their overbearing in solence, that is to say, abuse of corporal and mental power, and finally sinking under its own weight. hence the iotunn in the edda is called skrautgiarn (fastosus, saem. 11 7b; sa inn dmdttki (praspotens) 41 b 82h; storu&gi (magnanimu) 76b; firungmo&gi (superbus) 77a; hardrdffr (saevus) 54a; our derivation of the words iotunn and]?urs finds itself confirmed in poetic epithet and graphic touch: kostmo&r iotunn (cibo gravatus, saem. 56b; oh (ebrius) e

os. 1 as the lord god passed over the earth scattering stones, his bags burst over montenegro, and the whole stock came down (yuk. 5. like the goddess, like the giants, the devil takes such burdens upon him. in upper hesse i was told as follows: between gossfelden and wetter there was once a village that has now disappeared, elbringhausen; the farmers in it lived so luxuriously that the devil got power over them, and resolved to shift them from their good soil to a sandy flat which is flooded every year by the overflowing lahn. so he took the village up in his basket, and carried it through the air to where sarenau stands: he began picking out the houses one by one, and setting them up side by side; by some accident the basket tipped over, and the whole lot tumbled pellmell on the ground;

GRIMOIRE OF TURIEL

my offences in the blood of jesus christ that, being pure and clothed in the vestments of sanctity, i may the secret grimoire bring this work to perfection, through jesus our lord who liveth and reigneth with thee in the unity of the holy ghost. amen. sprinkle thyself with holy water and say asperges me domine hysope, et mundabor. lavabis me et super nivem dealbabor. hail o mighty god, for in thy power alone abideth the key to all exorcising of principalities, powers, thrones, angels and spirits. amen. then bless your girdle, saying: o god who by the breath of thy nostrils framed heaven and earth and wonderfully disposed all things therein in six days, grant that this now brought to perfection by thine unworthy servant may be by thee blessed and receive divine virtue, power and jnfluence f

lord and saviour. amen. the blessing of the light i bless thee in the name of the father. o holy, holy lord, god, heaven and earth are fuil of thy glory before whose face there is a bright shining light forever; bless now, o lord, i beseech thee, these creatures of light which thou hast given for the kindly use of man that they, by thee being sanctif ed, may not be put out or extinguished by the power, malice, or filthy darkness of the devil, but may shine forth brightly and lend their assistance to this my work, through jesus crist our lord. amen. then say, asperges me, etc. consecration of the sword: o great god who art the god of strength and fortitude and greatly to be feared, bless o lord, this instrument that it may be a terror unto the enemy, and therewith i may fight with and over

ord. amen. be thou blessed and consecrated in the name of the father, son, and holy ghost. asperges me, etc. benediction of the lamens (symbois. circles: o god thou god of my salvation i call upon thee by the mysteries of thy most holy name, on, st. agla, i worship and beseech thee by thy names el, elohim, elohe, zebaoth, and by thy mighty name tetragrammaton, saday, that thou wilt be seen in the power and force of these thy most holy names so written filling them with divine virtue and influence through jesus christ our lord. benediction of the pentacles: eternal god which, by thy holy wisdom, hast caused great power and virtue to lie hidden in the characters and holy writings of thy spirits and angels, and hast given unto man that with them, faithfully used, power thereby to work many th

used great power and virtue to lie hidden in the characters and holy writings of thy spirits and angels, and hast given unto man that with them, faithfully used, power thereby to work many things; bless these, o lord, framed and written by the hand of me thine unworthy servant that being filled with divine virtue and influence by thy commands, o most holy god, they may shew forth their virtue and power to thy praise and glory through jesus christ our lord. amen. i bless and consecrate you in the name of the father, the son, and the holy ghost, the god of abraham, isaac, and jacob. asperges me, etc. amen. benediction of the garment o holy, blessed and eternal lord god who art the god of purity and delightest that our souls should appear before thee in clean and pure and undefiled vestments

h the ment, death, and passion of our onty lord and saviour jesus christ, who liveth and reigneth with thee in the unity of the holy spirit, ever one god, world without end. the god of abraham, isaac and jacob bless thee, purge thee, and make thee pure, and be thou clean in the name of the father, son and holy ghost. amen. the secret grimoire in this thy holy sign o god, fear no evil. by thy holy power, and by this thy holy sign all evil doth flee. by thy holy name and thy power which secret was revealed to moses, through the holy names written in this book, depart far from me all ye workers of iniquity. bless, o lord, i beseech thee, this place and drive away all evil and wickedness far from it. sanctify and make it become meet and convenient for thy servant to finish and bring to pass th

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

and precise details of the coming to america of the first rosicrucian colony from europe, under sir francis bacon's original plan, in the year 1694, and its establishment for many years, first at philadelphia, then at ephrata, pennsylvania, where some of the original buildings still stand (see p. 16) the first foundation in america in 1694 (which left europe in 1693) grew into a large and potent power of considerable importance. see: rosicrucian questions and answers with complete history of the order, published by the rosicrucian publishing department (amorc, san jose, california, u.s.a [3] in the affairs of the birth of the american nation, as can be seen by records in philadelphia and washington. the ancient law that each 108 years was a cycle of rebirth, activity, rest, and waiting, m

usively of this grand lodge. article ii..section 6a all matters within the official cognizance and concern of the order are divided into two classes, namely: doctrinal-ritualistic and administrative. the administrative is divided into two branches, legislative and judicial [20] section 6b doctrinal-ritualistic matters of the order (including the hierarchal authority for the order and all esoteric power) rest in the hands of the imperator, who may assign some sections of this work to the grand master, grand secretary, grand treasurer, or other high officers of the grand lodge. the administrative control of this grand lodge, in accordance with the provisions of the charter from the supreme grand lodge, rests in the exclusive control of the board of directors of the supreme grand lodge and sa

perator and the supreme secretary or of all the members of the board shall be binding, conclusive and final, on this grand lodge, its affiliated bodies, and all officers and members of the general membership of the order in this jurisdiction. section 8 all provisions of this constitution and regulations of the grand lodge and its affiliated bodies are subject and subordinate to the administrative power, decrees, and jurisdiction of the board of directors of the supreme grand lodge. article iv..section 9a it is hereby recognized that the executive powers of the board of directors of the supreme grand lodge shall include the right to create regional grand lodges in this worldwide jurisdiction. section 9b these regional grand lodges are subordinate to the supreme grand lodge, and this grand l

by the delegates and members thus assembled, in any manner that best expresses their wishes in this regard, and so long as such methods of election are acceptable to the supreme grand lodge. the persons thus elected must have the approval and endorsement of the supreme grand lodge and its board of directors, and must be truly representative of the spirit of the order. article xiv..section 38 the power to amend this constitution, revise it, or modify it is vested exclusively in and reserved to the board of directors of the supreme grand lodge, incorporated, in accordance with the ancient landmarks, principles, and customs of the order which provide that the supreme hierarchy of the order in each jurisdiction shall have this exclusive control and direction of the material and spiritual acti

masters of matter, space, and time. this makes them essentially mystics, adepts, and magi.creators of their own destiny. there are no other benefits or rights. all members are pledged to give unselfish service, without other hope or expectation of remuneration than to evolve the self and prepare it for greater work. jurisdiction masters of subordinate lodges, in all jurisdictions, have autocratic power within their individual lodges, limited by the constitution of the order, the grand master of the jurisdiction, and the bylaws of the individual lodges. members, belonging to one jurisdiction, but visiting lodges in another jurisdiction, must be subject to the rulings and laws of the jurisdiction in which they are visiting. masters visiting any jurisdiction will likewise submit to the rules

HAMIL THE ROSICRUCIAN SEER

ble good but a great deal of harm [what is the sacredsociety)'they arefollowersofthe rosy cross [where arethey]'the societyis in france and unless you went there and were installed a brother you could not possibly become one. napoleon the rst emperor of france was a member of that society [what is their purpose/what do theystudy]'they study the occult sciences after an interview with an invisible power, which they have at stated times. the elders travel to jerusalem [where do theymeet]'you have seen their place of meeting in the crystal-it is in the[blank]they then return to the rest of the society with the instructionsthey receivefrom the invisible agent-upon this they act. they are not limitedto thewealthyforjean-jaquesrousseau was one of its firmest supporters. i will showyouvisionsthat

the brain' and then itfollowsnext that the faculty, which at one moment could thus depicture a living man, could with equal facility raise up the ideal figures of a whole host of departed beings, and hold imaginary colloquies with them; and thusitfollows next that the large army of cahagnet's ghostsmtwbe little else than airy nothings, orthat-'bodiless creation ecstacyisverycunningin.'thecerebral power ofseeingghostsat willis the great point established and explained by this mexican dialogue: and though there may be several other facts in m. cahagnet's volumes which amostimperjeaacquaintancewith theextensibilityofclairvoyancerenders at present difficult of solution, still this is the great physiological feature in the subject, while all the other perplexing points are of inferior moment. f

ided with him in opinion &c &c. now the reason why facts, which are in themselves curious, were thus 'ingeniously disjointed' and the whole story not given, was partly the desire of brevity, but mainly the fact of their not bearing upon the actual argument, which argument related solely to thecomersationheld between two persons some hundred miles asunder.thecase is this. adele, in addition to her power of calling up and conversing with the souls of the departed, travels in spirit to mexico, and professes to hold a dialogue with a gentleman dwelling in that country. now that gendemanwas either dead, or he was living. if he were dead, there is an end of the matter, and the illusive character of the vision is at once demonstrated. but if he were living (as adele's power of clairvoyance would

cious at the time of so strange a transaction as this interesting conference, and could, if he had been questioned, have given much the same version of the interview as that communicated by madame adele; for, in addition, it must be remembered that he was not asleep mesmerically or otherwise, but engaged at work with a negro in gathering seeds like peppercorns. now, according to cahagnet, adele's power of conversing with the stranger in mexico was as easily brought into action, asherpower of conversing with the soul of swedenborg or of louis xvi.thefact then is readily tested. let cahagnet, or any lady or gentlemaninlondon, who has the same faculty of raising the dead by the aid of a spiritualized clairvoyant, hold a conversation after the same fashion with some third party resident in som

. a dead silence reigned during this recital, interrupted only when i occasionally asked if i had spoke the truth.theman, much struck, admitted the correctness of each circumstance, even, which i could not expect, of the last. touched with his frankness, i reached my hand to him across the table, and closed the narrative. he asked my name, which i gave him. he may be alive yet' this extraordinary power zschokke afterwards found also possessed by abeggarman.theanecdote of the solitaire is thus related by)ung,theoryofpneumatology,p26774-'in the neighbourhoodofphiladelphia there dwelt a solitary man in a lonely house. he was very benevolent, but extremely retired and reserved; and strange things were relatedofhim, amongst which were his being able to tell a person things that were unknown to

HANDBOOK OF EGYPTIAN MYTHOLOGY

not necessarily solemn. the validity of this category might be challenged, but some cultures do seem to have told one version of a myth for entertainment while another, more secret version, was used in rituals.3 kirk s second category includes operative, iterative, or validatory myths. these are stories about things that may not have really happened, but the stories themselves are thought to have power to transform the real world. such myths tend to be repeated regularly on ritual or ceremonial occasions. to bring about a desirable continuity in nature or society. 4 myths that are used to justify and maintain a particular institution or state of affairs are sometimes known as charter myths. in kirk s third category are explanatory or speculative myths. these may be simple etiological myths

overn the content and style of the art used in palaces, temples, or tombs. this formal court-based art rapidly replaced previous styles and became the standard canon for over 3,000 years.11 myths often focus on episodes of intense conflict or tragedy, but the egyptian rules of decorum usually made it impermissible to illustrate such episodes in formal art. the images used in art were felt to have power to affect the real world, so order had to be shown triumphing over chaos and good over evil. violent mythical episodes such as that in which seth tears out the eye of horus were not represented directly. the king and the gods from the first dynasty onward, every egyptian king was called a horus. the extent to which egyptian rulers were regarded as divine is much disputed,12 but the kings of

e shown triumphing over chaos and good over evil. violent mythical episodes such as that in which seth tears out the eye of horus were not represented directly. the king and the gods from the first dynasty onward, every egyptian king was called a horus. the extent to which egyptian rulers were regarded as divine is much disputed,12 but the kings of the early dynastic period certainly enjoyed more power and responsibility than anyone else in their culture. they were rulers of the first large nation-state in history. the king was the political, religious, and military leader of this state. royal annals for the early dynastic period partially survive in a copy on the palermo stone and related fragments.13 the annals list the kings of egypt, starting with a series of prehistoric kings. seal im

he pyramid texts, though the ceilings of royal burial chambers were usually decorated with stars. many hieroglyphic signs consist of images of living creatures. in the writing of the pyramid texts, potentially harmful creatures such as snakes, scorpions, and some kinds of birds and people are often shown dismembered or skewered with knives. this suggests that there was a strong fear of the latent power of images during this period. the texts themselves seem to have been adapted from a variety of genres, such as hymns, lists of divine names and epithets, spells from the type of magic used in daily life, and the recitations that accompanied ritual actions. many were composed in the first person and would have been highly dramatic when spoken or chanted aloud. some of the incantations may hav

much later periods. the wands suggest an almost lost world of oral traditions concerning the gods. they were also among the first private objects to include depictions of deities, although most of these are not in the formal style found in temples. the late middle kingdom and the second intermediate period were times of intellectual and religious change. at the height of the twelfth dynasty, the power and influence of the provincial elites had been suppressed by the crown. this seems to have been one of the factors that led to a decline in the use of the coffin texts. by the thirteenth dynasty royal authority was also in decline, and this may have led to greater freedom of expression in religious art and literature. images of deities started to be shown on votive objects dedicated by nonr

HEAVEN HELL

ng the abode of the departed, and the state of the blessed and the damned. the object of all the books of the other world was to provide the dead with a "guide" or "handbook" which contained a description of the regions through which their souls would have to pass on their way to the kingdom of osiris, or to that portion of the sky where the sun rose, and which would supply them with the words of power and magical names necessary for making an unimpeded journey from this world to the abode of the blessed. for a period of two thousand years in the history of egypt, the books of the other world consisted of texts only, but about b.c. 2500 p. viii funeral artists began to represent pictorially the chief features of the "field of peace" or "islands of the blessed" and before the close of the x

e material and spiritual elements in the religion of egypt, and commemorate the belief in the existence of numbers of primitive gods, who are unknown outside these books. the "book am-tuat" in the form in which we know it, was drawn up by the priests of the confraternity of amen-ra at thebes, with the express object of demonstrating that their god was the overlord of all the gods, and the supreme power in "pet ta tuat" or, as we should say "heaven, earth, and hell" the tuat, or other world, which they imagined included the tuat of every great district of egypt, viz, the tuat of khenti-amenti at abydos, the tuat of seker of memphis, the tuat of osiris of mendes, and the tuat of temu-kheper-ra of heliopolis. in the book am-tuat the god amen-ra was made to pass through all these tuats as thei

e of the vith dynasty, the system of solar theology, which had been promulgated in lower egypt by the priests of heliopolis, began to make its way into upper egypt, and wherever it came it assumed a p. 5 leading position among the religious systems of the day. the kings of the viith and viiith dynasties, like those of the iiird, ivth, and vith, came from memphis, but they had comparatively little power in the land, and, so far as we know, they did not build for themselves pyramids for tombs, and there is no evidence forthcoming to show that they filled the walls of their sepulchres with religious texts. they carried on neither wars nor building operations of any importance, and it seems that their tombs were neither large nor magnificent. owing to their feeble rule the governors of suten-h

e capital was at thebes. judging from the historical evidence concerning the period which lies between the vith and the xith dynasties, neither the two last memphitic nor the two herakleopolitan dynasties of kings did anything to p. 6 improve the general condition of the country, and it seems as if they found it necessary to employ all their energies to maintain their position and the little real power in the country which they possessed. as this was the case, we need not wonder that all magnificence disappeared from funeral rites and ceremonies, and that the tombs of the period were small and unimportant. the gods were worshipped and the dead were buried as matters of course, but it goes without saying that kings, whose authority was not consolidated, and whose power was ineffective excep

them cling to their ancient beliefs during this period of stress, but p. 7 no important pyramids were built, and very few private funeral chapels were maintained at expensive rates, and the souls of the dead were committed to such protection as could be obtained by the prayers of their relatives and friends, and by the utterance of religious formulae, and by inexpensive amulets. with the rise to power of the princes of thebes, things took a turn for the better so far as worship in the temples and the care for the dead were concerned. so soon as they had overcome their enemies the princes of herakleopolis, and their confederates the princes of asyut, and had firmly established themselves on the throne of egypt, they sent men to reopen the quarries in the first cataract and in the wadi hamm

HEKAS

ent for me to qualify my own position and thus make some statement of the initiatic provenance which permits me to write authoritatively upon these matters. it is therefore that i make some statement of my own position in the craft- at the time of writing this article and for the past few years i have been serving as the magister of the cultus sabbati; having received the formal passing-on of the power from two lineages of the sabbatic tradition, both of which pre-date those modern revivalist forms of witchcraft, which have become generically, nominalised as "wicca. both of my informing catenae of initiation are currently focused in essex, although the members of various cells and the resources drawn upon by them are scattered throughout a much wider area with the consequence that the zone

is covering the spectrum of the arte magical. in stating my own position i should make it apparent that, as magister, i am responsible for the overall co-ordination and direction of the cult in it's present phase of development; this does not infer a subjugation of individuals to a single figurehead, but rather to the contrary, the functional role of the magister permits a cohesion of the earthly power-zones created through the autonomy of each initiate and thus a focus in an holistic design or matrix. although the lineal descent of the cultus sabbati from sources, which are defined as belonging to traditional witchcraft, is herein- given the present context- the moot point of interest, it is also pertinent for the reader to bear in mind that our lineal descent by other roots has affiliati

when the form used is bereft of the current which once informed it, it is merely a fossil and no longer of utility. the sabbatic tradition is continually evolving; nothing is lost when we slough off the outgrown skins of the past and move on. the intrinsic nature and functions of the tradition cannot be lost because they are transmitted from initiate to initiate entire whenever the passing-on of power occurs. it is in the ritual act of transmission that the current is passed on in the circle; when this transmission occurs, all of the knowledge of the whole tradition, from the first-born to the last-dead of witchblood, is passed on and it is the task of the receiving initiate to re-member the body of the tradition in and for themselves according to the context of their place in this world

d field and a single ear of corn. the emphasis placed upon the importance of basic circle-craft within sabbatic lore is indicative of a simple truth which is only to be known by those who have experienced it at first-hand- when you stand within the circle cast true about you like the horizon itself, then you are at the very instant of the tradition's beginning; you stand there at one, through the power of lineage, with the first-born of witchblood, and your presence within the circle is testimony to the pact which preserves the lineage from today until the last-to-die of the line has stepped therein: this is the course of the tradition amongst the race of men. for myself i need to look no further than the circle for the origination of the way! there burns the first fire and the vision amon

nce came the charms that i myself may know and teach; i am curious to re-member the steps of my ancestors around the circle's encompass and trace back through through the centuries the weave of the tradition's design. in this curiosity there is a second realization known solely through the practice of arte: the tradition you draw upon id native to the land upon which you stand, solely because the power must ever be drawn direct through the earth where-e'r you might happen to be. the circle is the gate which opens into the earth and allows in/egress through the power of the land. there is more than one history here to tell; we might look to the history of our techniques and seek to discover whom it was that introduced any one of the plethora of technicalities of spell-craft, or we might see

HELENA BLAVATSKY NIGHTMARE TALES

ysteriously mur- halloo, take care! diable, you will upset us over theprecipice" he hurriedly exclaimed, unceremoniously snatching from me the reins, and giving the horse aviolent pull "you do not mean prince obrenovitch" i asked aghast "yes, i do; and him precisely. to-night i have to be there, hoping to close a series of seances by finallydeveloping a most marvellous manifestation of the hidden power of the human spirit; and you may come withme. i will introduce you; and besides, you can help me as an interpreter, for they do not speak french" as i was pretty sure that if the somnambule was frosya, the rest of the family must be gospoja p, ireadily accepted. at sunset we were at the foot of the mountain, leading to the old castle, as the frenchmancalled the place. it fully deserved the p

nature over which he had no control. furiouslyturning round, the girl struck at him a blow which would have killed him had he not avoided it by jumpingaside, receiving but a severe scratch on the right arm. the poor man was panic-stricken; climbing with anextraordinary agility, for a man of his bulky form, on the wall over her, he fixed himself on it astride, andgathering the remnants of his will power, sent in her direction a series of passes. at the second, the girldropped the weapon and remained motionless "what are you about" hoarsely shouted the mesmerizer in french, seated like some monstrous night-globinon the wall `answer me, i command you "i did. but what she. whom you ordered me to obey. commanded me to do" answered the girl infrench, to my amazement "what did the old witch comma

rteous interest "i hope you may be able todiscover which of your servants has been unfaithful "i am going to do that now" said the general, adding,in significant tones "i shall see that both he and his accomplices do not escape severe punishment "that isthe only course to pursue, monsieur le comte" the ambassador stared, bowed, and took his leave with abewilderment in his face that was beyond the power of his tact to control. in the course of the evening m. de lassa went carelessly to the piano, and, after some indifferent vaguepreluding, played a remarkably effective piece of music, in which the turbulent life and buoyancy ofbacchanalian strains melted gently, almost imperceptibly away, into a sobbing wail of regret, and languor,and weariness, and despair. it was beautifully rendered, and

'accepte! and thereupon delessertdeparted. delessert now set to work aided by all the forces the prefect of police could bring to bear, to detect andexpose this consummate sorcerer, who the ruder processes of our ancestors would easily have disposed of--by combustion. persistent enquiry satisfied delessert that the man was neither a hungarian nor was namedde lassa; that no matter how far back his power of "reminiscence" might extend, in his present andimmediate form he had been born in this unregenerate world in the toy-making city of nuremburg; that hewas noted in boyhood for his great turn for ingenious manufactures, but was very wild, and a mauvais sujet.in his sixteenth year he escaped to geneva and apprenticed himself to a maker of watches and instruments.here he had been seen by the

nsidered the main points of the narrative- the prophecies, and the singulardeath of the officer- to be psychic phenomena, that have been, and can be, again produced. why quote"authorities? the scriptures tell us of the death of ananias, under the stern rebuke from peter; here we havea phenomenon of a similar nature. ananias is supposed to have suffered instant death from fear. few canrealize this power governed by spiritual laws, but those who have trod the boundary line and know some fewof the things that can be done, will see no great mystery in this, nor in the story published last week. we arenot speaking in mystical tones. ask the powerful mesmerist if there is danger that the subject may pass out ofhis control- if he could will the spirit out, never to return? it is capable of demons

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ugh he was the intimate and trusted friend of luther. orthodoxy never desired to be informed and enlightened. these reformers were informed, as was paul by festus, that too much learning had made them mad, and that it would be dangerous to go farther. passing by the verbiage, which was partly a matter of habit and education with these writers, and partly due to religious restraint through secular power, and coming to the core of the matter, these writings were theosophical in the strictest sense, and pertain solely to man's knowledge of his own nature and the higher life of the soul. the present theosophical movement has sometimes been declared to be an page 12 the key to theosophy- hp blavatsky.txt attempt to convert christendom to buddhism, which means simply that the word heresy has los

e matter, these writings were theosophical in the strictest sense, and pertain solely to man's knowledge of his own nature and the higher life of the soul. the present theosophical movement has sometimes been declared to be an page 12 the key to theosophy- hp blavatsky.txt attempt to convert christendom to buddhism, which means simply that the word heresy has lost its terrors and relinquished its power. individuals in every age have more or less clearly apprehended the theosophical doctrines and wrought them into the fabric of their lives. these doctrines belong exclusively to no religion, and are confined to no society or time. they are the birthright of every human soul. such a thing as orthodoxy must be wrought out by each individual according to his nature and his needs, and according

imply a black magician, whether conscious or unconscious. q. what do you mean? a. i have said already that a true theosophist must put in practice the loftiest moral ideal, must strive to realize his unity with the whole of humanity, and work ceaselessly for others. now, if an occultist does not do all this, he must act selfishly for his own personal benefit; and if he has acquired more practical power than other ordinary men, he becomes forthwith a far more dangerous enemy to the world and those around him than the average mortal. this is clear. q. then is an occultist simply a man who possesses more power than other people? a. far more-if he is a practical and really learned occultist, and not one only in name. occult sciences are not, as described in encyclopedias, those imaginary scien

ers, as alchemy, magic, necromancy, and astrology -for they are real, actual, and very dangerous sciences. they teach the secret potency of things in nature, developing and cultivating the hidden powers "latent in man" thus giving him tremendous advantages over more ignorant mortals. hypnotism, now become so common and a subject of serious scientific inquiry, is a good instance in point. hypnotic power has been discovered almost by accident, the way to it having been prepared by mesmerism; and now an able hypnotist can do almost anything with it, from forcing a man, unconsciously to himself, to play the fool, to making him commit a crime-often by proxy for the hypnotist, and for the benefit of the latter. is not this a terrible power if left in the hands of unscrupulous persons? and please

d by theosophy, why has it met with such opposition, and with no general acceptance? a. for many and various reasons again, one of which is the hatred felt by men for "innovations" as they call them. selfishness is essentially conservative, and hates being disturbed. it prefers an easy-going, unexacting lie to the greatest truth, if the latter requires the sacrifice of one's smallest comfort. the power of mental inertia is great in anything that does not promise immediate benefit and reward. our age is preeminently unspiritual and matter of fact. moreover, there is the unfamiliar character of theosophic teachings; the highly abstruse nature of the doctrines, some of which contradict flatly many of the human vagaries cherished by sectarians, which have eaten into the very core of popular be

HEPTAMERON

in introduction of magical vanity; and, as if they were in present exercise, they may behold the distinct functions of spirits, how they may be drawn to discourse and communication; what is to be done every day, and every hour; and how they shall be read, as if they were described sillable by sillable. in brief, in this book are kept the principles of magical conveyances. but because the greatest power is attributed to the circles (for they are certain fortresses to defend the operators safe from the evil spirits) in the first place we will treat concerning the composition of a circle. of the circle, and the composition thereof. the form of circles is not alwaies one and the same; but useth to be changed, according to the order of the spirits that are to be called, their places, times, dai

ns: and first of the benediction of the circle. when the circle is ritely perfected, sprinkle the same with holy or purging water, and say, thou shalt purge me with hysop (o lord) and i shall be clean: thou shalt wash me, and i shall be whiter then snow. the benediction of perfumes. the god of abraham, god of isaac, god of jacob, bless here the creatures of these kindes, that they may fill up the power and vertue of their odours; so that neither the enemy, nor any false imagination, may be able to enter into them: through our lord jesus christ &c. then let them be sprinkled with holy water. the exorcisme of the fire upon which the perfumes are to be put. the fire which is to be used for suffumigations, is to be in a new vessel of earth or iron; and let it be exorcised after this manner. i

teip, azia, hyn, jen, minosel, achadan: vay, vaa, ey, haa, eye, exe, el, el, el, hy, hau, hau, hau, va, va, va, va. a prayer to god, to be said in the four parts of the world, in the circle. a morule, taneha, latisten, rabur, taneha, latisten. escha, aladia, alpha& omega, leyste, oriston, adonay: o my most merciful heavenly father, have mercy upon me, although a sinner; make appear the arm of thy power in me this day (although thy unworthy child) against these obstinate and pernicious spirits, that i by thy will may be made a contemplator of thy divine works, and may be illustrated with all wisdom, and alwaies worship and glorifie thy name. i humbly implore and beseech thee, that these spirits which i call by thy judgement, may be bound and constrained to come, and give true and perfect an

to come; to pacifie judges, to give victories in war, to re-edifie, and teach experiments and all decayed sciences, and to change bodies mixt of elements conditionally out of one into another; to give infirmities or health; to raise the poor, and cast down the high ones; to binde or lose spirits; to open locks or bolts: such-kinde of spirits have the operation of others, but not in their perfect power, but in virtue or knowledge. the what manner they appear, it is before spoken. heptameron 15 considerations of thursday. the angel of thursday, his sigil, planet, the signe of the planet, and the name of the sixth heaven. the angels of thursday. sachiel. castiel. asasiel. the angels of the air governing thursday. suth, rex. ministers. maguth, gutrix. the winde which the said angels of the ai

HINE PHIL ASPECTS OF EVOCATION

y the dwellers within, rather than deny or subjugate them. the shaman.s journey the central theme of all .magical retirements. of this nature is the journey within. shamans world-wide, and the most powerful religious myths are concerned with this descent into chaos- the confrontation with death, the demon feast, trial by fire, communion with the dead- and the subsequent return- the realisation of power, and the subsequent return to human affairs as an initiate. the core elements in this process can be summarised as follows: phase of departure: summons to depart, seperation from mundane life, descent. phase of initiation: ordeals, the labyrinth, womb, whales. belly, guides and allies. illumination/transformation phase of return: rebirth, return to world. mastery awareness of this process is

n or provenance, saving 14 that they serve to increase the success of one.s own magics. such servitors can be used in both major and minor acts of magic, and are particularly useful in acts of enchantment, divination, or illumination. servitor dependency it is generally held that each usage of a servitor serves to .feed. it, and that each result which is rated as a success, serves to enhance it.s power. it is also a good idea to get into the habit of attributing any occurrences within the sphere of activity of that servitor, to it.s work. this can lead to problems, though. in 1992 i created a servitor called .eureka. it.s given sphere of activity was that of illumination- inspiration, new ideas, the boosting of creativity and brainstorming in general. initially, the servitor exceeded all m

and brainstorming in general. initially, the servitor exceeded all my expectations of it.s performance. i used it to stimulate new ideas for writing, lecturing and facilitating seminars& workshops. with a colleague, it became a focus for brainstorming- acting as a third mind arising from conversation. each time we made a creative leap, or an idea formed became something workable in practice, the power of the servitor was boosted. in 1993, the activity of eureka was linked with the neptune-uranus conjunction with the result that, on april 22nd, as neptune& uranus began to retrograde, eureka went .offline. the immediate result of this was that i suddenly found it much harder to get into a flow of creative thinking. it seemed that eureka had become such a dominant element in the dynamics of

ound it much harder to get into a flow of creative thinking. it seemed that eureka had become such a dominant element in the dynamics of my own creative process that, once it was removed, i found it much harder to get into the appropriate frame of mind. i had become dependent upon the servitor. eventually, the servitor was recalled and disassembled in such a way that a .splinter. of it.s original power survived as a focus for illumination. having been made wiser by this experience, i only occasionally use this fragment of the original servitor as a focus for creativity. viral servitors it is possible to instruct servitors to replicate or reproduce 15 themselves. approaches to this include instructing the servitor to replicate itself as a form of cell-division, replication which follows cyb

sacrifices, rent boys, drugs etc. and dismissed them all, saying that the tos had been unfairly maligned. sitting there, i thought, well what.s the point then? i.d have been more impressed if they.d said .yes we do do unspeakable rituals with sheep and street urchins- and why not. anyhow, i ended up deciding that gossip about me was, by and large, not all that bad. not only are people feeding me .power, they.re also doing some p.r- and (though this is stretching the idea somewhat- some of the rumours might act like a kind of enchantment- without me having to do anything. i.d already heard two rumours about me owning various shops in leeds, you see. so gohu.s task was to encourage people to talk about me, and generate rumours- and ensure that i got to hear about it eventually. now as i.ve s

HINE P OVEN READY CHAOS

hich up until recently 22 phil hine was explained using the energy model, and poo-poohed by the scientific establishment until someone came up with endorphin stimulation. now most hospital physiotherapy departments have a set of needles. whilst some magicians tend to stick to one favourite model, it is useful to shift between them as the situation befits, as some models have a stronger explaining power for accounting for some aspects of magick than others. the spirit model, being by far the oldest, can account for just about any aspect of magick. the psychological model, whilst being useful for looking at magical as a process for personal development, has difficulty with aspects such as tribal shamans cursing westerners who (a) don t believe in magick (b) didn t see the shaman squinting at

ap x5 2. the erisian cross: light in my head fire in my genitals strength at my right side laughter at my left side love in my heart. 3. trace spiral pentagrams* at the 4 quarters& zenith. 4. face east: blessed apostle hung mung1, great sage of cathay, balance the hodge and podge and grant us equilibrium. 5. face south: blessed apostle van van mojo2, doctor of hoodoo and vexes, give us the voodoo power and confuse our enemies. 6. face west: blessed apostle sri syadasti3, patron of psychedelia, teach us the relative truth and blow our minds. 27 oven-ready chaos 7. face north: blessed apostle zarathud4, hard-nosed hermit, grant us the erisian doubt, and the constancy of chaos. 8. look up (or down: blessed apostle malaclypse5, elder saint of discordia, grant us illumination and protect us fro

no one can 43 oven-ready chaos hear you giggle, but chaos is nothing less than laughing matter. if you want to see true magick in action, watch a marx brothers movie. harpo could blow up a glove and milk it. how the hell could he do that? 8. chaotic attractors occasionally you will be sure to run into someone who seems to attract chaos wherever they go. obviously they have some strange and mighty power, but are often unaware, or merely embarrased by the frequency of weirdness that always abounds in their vicinity. study them carefully (if from a safe distance, and you might learn a thing or two. 9. deconditioning as i pointed out earlier, it is relatively easy to shift between magical beliefs and produce concordant results. this is not to say, however, that all belief-shifting is so simple

e cornerstone of obsession, where imagination is trussed up like a battery-farmed chicken; catharsis eventually becomes catastrophic. walter mitty lives in all of us, in varyingly-sized corners. we use starter fantasies to weave meaning into a new situation, maintainer fantasies to prop up a boring task, and stopper fantasies to persuade ourselves that it s better not to. a fantasy has tremendous power, and in a period of high anxiety we can imagine a thousand outcomes, good and bad (but mostly good) of what the dreaded/hoped for moment will bring us. the fantasy exists in a continual tension between the desire to fulfill it, and the desire to maintain it- to keep from losing it. of course, any move to real-ise it threatens its existence. a closed loop is is the result, shored up by our fa

es and other planetary species, and is also at the root of notions such as free will or spirituality. 65 oven-ready chaos at the turn of the century, the shift from religion to science as the dominant ethos for defining reality exposed the fact that us apes required an ontonological dimension of action, to remain secure in a world increasingly percieved as hostile. the space left by the declining power of religion was quickly filled the the cults of the psyche- psychoanalysis, and various mystical/magical cults. these provided a comfortable rationale for the evolving middle classes. enlightenment was captured into being another source of demonstrating status over one s neighbours. this attitude has become increasingly prevalent over recent decades. a magick which is acceptable to mass cult

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

yes, once, he said 'i have my alchemical laboratory in a cellar under my house where the bishop cannot see it. one day 1 was walking up and down there when 1 heard another footstep walking up and down beside me. 1 turned and saw a girl 1 had been in love with when 1was a young man, but she died long ago. she wanted me to kiss her. oh no, 1 would not do that 'why not' 1 said 'oh she might have got power over me 'has your alchemical research had any success' but it at least provided him with a modest stipend( 300 per annum at chacombe) and sufficient leisure for his strictly private interests. in the victorian era the church of england offered a refuge for many young men who had no aptitude for commerce and a passage in one of ayton's letters suggests that he was already preoccupied with alc

lf. 1 should be very doubtful about mrs b[esant' but will suspend judgement till 1 see her. you are not the only occultist impeded by the cares of business. 1 do not know one that is not. it is very right to look ahead to avoid coming evils, but it is also very good not to anticipate too much, and to meet difficulties when they come, especially when the future difficulties are beyond the ordinary power ofman to foresee. no doubt the latter end of this century, as of the last, is a culminating point in human destiny. the t.s. itself is an outcome of this crisis, and the 2 things are intimately bound up together. after all, we had not half time enough to talk over things. it is not impossible that cowes may be mixed up with d'alton but 1 do not think he is, so far as 1 have seen. it appears

thinker; a consorter with materialists like charles bradlaugh; an agitator in radical political circl,es, agai .like bradlaugh; a feminist; an early convert to fabian socialism, through the agency of bernard shaw; a. teacher of science; an author-editor-publisher; the first prornment woman to fight openly for what is now called birth control; a social and educational reformer; and an orator whose power was so compelling and whose charm was so potent that shaw was only one among thousands who extolled her as the greatest woman speaker of the century. shortly after 1885 she was to become still more notorious, as a strike leader and union organiser- anathema to the conventional and conservative in both church and state. but by 1893 she had cut completely loose from her rebellious and sensatio

er] to be at 17 [lansdowne road] when we come to visit you, that we might go there together. we have visitors coming as soon as we return home from brighton, and we should not be free till september. you do not say whether mrs gardner's health is better yet. mrs ayton joins with me in kind regards to her and yourself. supposing, by chance, that schussler's medicines fail you, there is the immense power of electricity to try. my friend here caught frightful rheumatism by being put into a damp bed when he was on a shooting expedition, and he was desperately ill and suffering. i recommended him to try electricity. he bought arnold& sons apparatus for 10. it has quite cured him and he is as well as ever. i i.e, j.-m. ragon (1781-1862, a prolific writer on french freemasonry and rituals. his ma

before i give a final decision on this point i would like to look into the book again. you ask me about a process you have read lately &c. it is not usual to put anything clearly on paper, and i am constrained to keep to the old rule. i have lately had a strange remind r in a mysterious way, that i am treading very close upon the regions of the gnomes and that if i reveal too much, there exists a power which can inflict sudden death. as i have only sought the elixir of life, this is the more strange, but it behoves me to be careful. i can say this much that you are certainly in the right road, but so i have been for this 50 years. i got no further because i was not physically prepared personally for it. all w o ave written upo it have derived their knowledge directly or indirectly from bas

HP LOVECRAFT A DARK LORE

suddenly into delirium! and what of this storm of april 2nd- the date on which all dreams of the dank city ceased, and wilcox emerged unharmed from the bondage of strange fever? what of all this- and of those hints of old castro about the sunken, star-born old ones and their coming reign; their faithful cult and their mastery of dreams? was i tottering on the brink of cosmic horrors beyond man's power to bear? if so, they must be horrors of the mind alone, for in some way the second of april had put a stop to whatever monstrous menace had begun its siege of mankind's soul. that evening, after a day of hurried cabling and arranging, i bade my host adieu and took a train for san francisco. in less than a month i was in dunedin; where, however, i found that little was known of the strange cu

her customary rambles in the hills, bearing in her misproportioned arms the swarthy child. public interest in the whateleys subsided after most of the country folk had seen the baby, and no one bothered to comment on the swift development which that newcomer seemed every day to exhibit. wilbur's growth was indeed phenomenal, for within three months of his birth he had attained a size and muscular power not usually found in infants under a full year of age. his motions and even his vocal sounds showed a restraint and deliberateness highly peculiar in an infant, and no one was really unprepared when, at seven months, he began to walk unassisted, with falterings which another month was sufficient to remove. it was somewhat after this time- on hallowe'en- that a great blaze was seen at midnigh

cy with their zeal. it was no joke tracking down something as big as a house that one could not see, but that had all the vicious malevolence of a daemon. opposite the base of sentinel hill the tracks left the road, and there was a fresh bending and matting visible along the broad swath marking the monster's former route to and from the summit. armitage produced a pocket telescope of considerable power and scanned the steep green side of the hill. then he handed the instrument to morgan, whose sight was keener. after a moment of gazing morgan cried out sharply, passing the glass to earl sawyer and indicating a certain spot on the slope with his finger. sawyer, as clumsy as most non-users of optical devices are, fumbled a while; but eventually focused the lenses with armitage's aid. when he

losed. around the top of the bank wall, fully enclosing the grounds, was a rusty iron fence whose gate- at the head of a flight of steps from the square- was visibly padlocked. the path from the gate to the building was completely overgrown. desolation and decay hung like a pall above the place, and in the birdless eaves and black, ivyless walls blake felt a touch of the dimly sinister beyond his power to define. there were very few people in the square, but blake saw a policeman at the northerly end and approached him with questions about the church. he was a great wholesome irishman, and it seemed odd that he would do little more than make the sign of the cross and mutter that people never spoke of that building. when blake pressed him he said very hurriedly that the italian priest warne

point onwards blake's diary shows a mounting tide of insidious horror and nervous apprehension. he upbraids himself for not doing something, and speculates wildly on the consequences of another electrical breakdown. it had been verified that on three occasions- during thunderstorms- he telephoned the electric light company in a frantic vein and asked that desperate precautions against a lapse of power be taken. now and then his entries show concern over the failure of the reporters to find the metal box and stone, and the strangely marred old skeleton, when they explored the shadowy tower room. he assumed that these things had been removed- whither, and by whom or what, he could only guess. but his worst fears concerned himself, and the kind of unholy rapport he felt to exist between his

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

hat our nostrils were assailed almost simultaneously by a very curious intensification of the strange prevailing fetor, now quite plainly mixed with the nameless stench of those others which had gone before. the light of the second torch left no doubt of what the obstructions were, and we dared approach them only because we could see, even from a distance, that they were quite as past all harming power as had been the six similar specimens unearthed from the monstrous star-mounded graves at poor lake s camp. they were, indeed, as lacking- in completeness as most of those we had unearthed- though it grew plain from the thick, dark green pool gathering around them that their incompleteness was of infinitely greater recency. there seemed to be only four of them, whereas lake s bulletins would

HP LOVECRAFT COOL AIR

iolent emotion, yet his will and driving force waxed rather than waned, and he refused to be confined to his bed. the lassitude of his earlier ill days gave place to a return of his fiery purpose, so that he seemed about to hurl defiance at the death-daemon even as that ancient enemy seized him. the pretence of eating, always curiously like a formality with him, he virtually abandoned; and mental power alone appeared to keep him from total collapse. he acquired a habit of writing long documents of some sort, which he carefully sealed and filled with injunctions that i transmit them after his death to certain persons whom he named--for the most part lettered east indians, but including a once celebrated french physician now generally thought dead, and about whom the most inconceivable thing

HP LOVECRAFT HERBERT WEST REANIMATOR

lmingly important. his pleas, however, were wholly in vain; for the decision of dr. halsey was inflexible, and the other professors all endorsed the verdict of their leader. in the radical theory of reanimation they saw nothing but the immature vagaries of a youthful enthusiast whose slight form, yellow hair, spectacled blue eyes, and soft voice gave no hint of the supernormal- almost diabolical- power of the cold brain within. i can see him now as he was then- and i shiver. he grew sterner of face, but never elderly. and now sefton asylum has had the mishap and west has vanished. west clashed disagreeably with dr. halsey near the end of our last undergraduate term in a wordy dispute that did less credit to him than to the kindiy dean in point of courtesy. he felt that he was needlessly an

lligently; and, unbelievable to relate, we were both sickeningly sure that articulate sounds had come from the detached head as it lay in a shadowy corner of the laboratory. the shell had been merciful, in a way- but west could never feel as certain as he wished, that we two were the only survivors. he used to make shuddering conjectures about the possible actions of a headless physician with the power of reanimating the dead. west s last quarters were in a venerable house of much elegance, overlooking one of the oldest burying-grounds in boston. he had chosen the place for purely symbolic and fantastically aesthetic reasons, since most of the interments were of the colonial period and therefore of little use to a scientist seeking very fresh bodies. the laboratory was in a sub-cellar secr

HP LOVECRAFT HYPNOS

p. lovecraft written mar 1922 published may 1923 in the national amateur, vol. 45, no. 5, pages 1-3. apropos of sleep, that sinister adventure of all our nights, we may say that men go to bed daily with an audacity that would be incomprehensible if we did not know that it is the result of ignorance of the danger -baudelaire may the merciful gods, if indeed there be such, guard those hours when no power of the will, or drug that the cunning of man devises, can keep me from the chasm of sleep. death is merciful, for there is no return therefrom, but with him who has come back out of the nethermost chambers of night, haggard and knowing, peace rests nevermore. fool that i was to plunge with such unsanctioned phrensy into mysteries no man was meant to penetrate; fool or god that he was-my only

HP LOVECRAFT NYARLATHOTEP

aid he had risen up out of the blackness of twenty-seven centuries, and that he had heard messages from places not on this planet. into the lands of civilisation came nyarlathotep, swarthy, slender, and sinister, always buying strange instruments of glass and metal and combining them into instruments yet stranger. he spoke much of the sciences of electricity and psychology and gave exhibitions of power which sent his spectators away speechless, yet which swelled his fame to exceeding magnitude. men advised one another to see nyarlathotep, and shuddered. and where nyarlathotep went, rest vanished, for the small hours were rent with the screams of nightmare. never before had the screams of nightmare been such a public problem; now the wise men almost wished they could forbid sleep in the sma

itter of evil snows. trackless, inexplicable snows, swept asunder in one direction only, where lay a gulf all the blacker for its glittering walls. the column seemed very thin indeed as it plodded dreamily into the gulf. i lingered behind, for the black rift in the green-litten snow was frightful, and i thought i had heard the reverberations of a disquieting wail as my companions vanished; but my power to linger was slight. as if beckoned by those who had gone before, i half-floated between the titanic snowdrifts, quivering and afraid, into the sightless vortex of the unimaginable. screamingly sentient, dumbly delirious, only the gods that were can tell. a sickened, sensitive shadow writhing in hands that are not hands, and whirled blindly past ghastly midnights of rotting creation, corpse

HP LOVECRAFT THE CALL OF CTHULHU

ed suddenly into delirium! and what of this storm of 2 april- the date on which all dreams of the dank city ceased, and wilcox emerged unharmed from the bondage of strange fever? what of all this- and of those hints of old castro about the sunken, star-born old ones and their coming reign; their faithful cult and their mastery of dreams? was i tottering on the brink of cosmic horrors beyond man's power to bear? if so, they must be horrors of the mind alone, for in some way the second of april had put a stop to whatever monstrous menace had begun its seige of mankind's soul. that evening, after a day of hurried cabling and arranging, i bade my host adieu and took a train for san francisco. in less than a month i was in dunedin: where, however, i found that little was known of the strange cu

HP LOVECRAFT THE MUSIC OF ERICH ZANN

heard sounds which filled me with an indefinable dread the dread of vague wonder and brooding mystery. it was not that the sounds were hideous, for they were not; but that they held vibrations suggesting nothing on this globe of earth, and that at certain intervals they assumed a symphonic quality which i could hardly conceive as produced by one player. certainly, erich zann was a genius of wild power. as the weeks passed, the playing grew wilder, whilst the old musician acquired an increasing haggardness and furtiveness pitiful to behold. he now refused to admit me at any time, and shunned me whenever we met on the stairs. then one night as i listened at the door, i heard the shrieking viol swell into a chaotic babel of sound; a pandemonium which would have led me to doubt my own shaking

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ch the same attitude. clearly, in the eyes of the educated, innsmouth was merely an exaggerated case of civic degeneration. the essex county histories on the library shelves had very little to say, except that the town was founded in 1643, noted for shipbuilding before the revolution, a seat of great marine prosperity in the early 19th century, and later a minor factory center wing the manuxet as power. the epidemic and riots of 1846 were very sparsely treated, as if they formed a discredit to the county. references to decline were few, though the significance of the later record was unmistakable. after the civil war air industrial life was confined to the marsh refining company, and the marketing of gold ingots formed the only remaining bit of major commerce aside from the eternal fishing

ed from as precipitately as possible. the one thing to do was to get out of that hotel alive as quickly as i could, and through some channel other than the front stairs and lobby. rising softly and throwing my flashlight on the switch, i sought to light the bulb over my bed in order to choose and pocket some belongings for a swift, valiseless flight. nothing, however, happened; and i saw that the power had been cut off. clearly, some cryptic, evil movement was afoot on a large scale- just what, i could not say. as i stood pondering with my hand on the now useless switch i heard a muffled creaking on the floor below, and thought i could barely distinguish voices in conversation. a moment later i felt less sure that the deeper sounds were voices, since the apparent hoarse barkings and loose

lower animals in lnnsmouth. that flopping or pattering was monstrous- i could not look upon the degenerate creatures responsible for it i would keep my eyes shut till the sound receded toward the west. the horde was very close now- air foul with their hoarse snarlings, and the ground almost shaking with their alien-rhythmed footfalls. my breath nearly ceased to come, and i put every ounce of will-power into the task of holding my eyelids down. i am not even yet willing to say whether what followed was a hideous actuality or only a nightmare hallucination. the later action of the government, after my frantic appeals, would tend to confirm it as a monstrous truth; but could not an hallucination have been repeated under the quasi-hypnotic spell of that ancient, haunted, and shadowed town? suc

HP LOVECRAFT THE STREET

were most of the strangers, yet among them one might find a few faces like those who fashioned the street and moulded its spirit. like and yet unlike, for there was in the eyes of all a weird, unhealthy glitter as of greed, ambition, vindictiveness, or misguided zeal. unrest and treason were abroad amongst an evil few who plotted to strike the western land its death blow, that they might mount to power over its ruins, even as assassins had mounted in that unhappy, frozen land from whence most of them had come. and the heart of that plotting was in the street, whose crumbling houses teemed with alien makers of discord and echoed with the plans and speeches of those who yearned for the appointed day of blood, flame and crime. of the various odd assemblages in the street, the law said much bu

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

faiths contrary to reason and nature. while most of the impressions translated themselves to carter as words there were others to which other senses gave interpretation. perhaps with eyes and per-haps with imagination he perceived that he was in a region of dimensions beyond those conceivable to the eye and brain of man. he saw now, in the brooding shadows of that which had been first a vortex of power and then an illimitable void, a sweep of creation that dizzied his senses. from some inconceivable 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

e earth and to human form, and would desperately practice human speech with the alien throat-organs so ill adapted to it. the carter-facet had soon learned with horror that the silver key was unable to effect his return to human form. it was, as he deduced too late from things he remembered, things he dreamed, and things he inferred from the lore of yaddith, a product of hyperborea on earth; with power over the personal consciousnessangles of human beings alone. it could, however, change the planetary angle and send the user at will through time in an unchanged body. there had been an added spell which gave it limitless powers it otherwise lacked; but this, too, was a human discovery- peculiar to a spatially unreachable region, and not to be duplicated by the wizards of yaddith. it had bee

ed that he had left it behind. the now inaccessible being of the abyss had warned him to be sure of his symbols, and had doubtless thought he lacked nothing. as time wore on he strove harder and harder to utilize the monstrous lore of yaddith in finding a way back to the abyss arid die omnipotent entity. with his new knowledge be could have done much toward reading the cryptic parchment; but that power, under present conditions, was merely ironic. there were times, however, when the zkauba-facet was uppermost and when he strove to erase the conflicting carter-memories which troubled him. thus long spaces of time wore on- ages longer than the brain of man could grasp, since the beings of yaddith die only after prolonged cycles. after many hun-dreds of revolutions the carter-facet seemed to

dith die only after prolonged cycles. after many hun-dreds of revolutions the carter-facet seemed to gain on the zkauba-facet, and would spend vast periods calculating the distance of yaddith in space and time from the human earth that was to be. the figures were staggering eons of light-years beyond counting but the immemorial lore of yaddith fitted carter to grasp such things. he cultivated the power of dreaming himself momentarily earthward, and learned many things about our planet that he had never known before. but he could not dream the needed formula on the missing parchment. then at last he conceived a wild plan of escape from yaddith- which began when be found a drug that would keep his zkrauba-facet always dormant, yet with out dissolution of the knowledge and memories of zkauba

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ht candles in prayer, they invoke a force that witches always have known to be beneficial. what is a witch really like? for one thing, a witch is not an ugly old hag. the very idea is unkind and illogical. if a witch has, as she is said to have, special powers and an ability to disturb natural happenings, then she must be able to project the illusion, if not the truth, of beauty. when one has the power to charm, enchant and fascinate, then it also follows that one has the power to create an aura of pleasing good looks if not something more. if a witch has some secret force that enables her to control and influence others, this ability should certainly lead to an abundant popularity and many successful attractions, rather than to condemnation and repulsion. who then were the ugly hags calle

ims, old tired wives, envied neighbours, folk doctors, hysterical teenagers, menopausal mothers-in-law, the retarded and/or psychotic, unwanted old souls- all were counted as fair and proper witch material. but let's face it: would a witch with esp and a strong inclination for survival have ignored the signs of a fast-decaying society and impending personal disaster? would a witch with energy and power to impose her will have suffered the extremes of personal humiliation? and if, due to some momentary weakness, all else had failed her, couldn't a witch at least have mustered up the strength to manipulate her jurors and thus go free? they were imposters who left salem rich in history, and the real witches, if there were any, left that city long before history started. a witch is not an ugly

an's interpretation of evil and good, witches seem to be evil. organized religions have branded witchcraft as evil, but they did this because they considered witchcraft a form of competition and naturally reasoned that anyone against them would have to be on the side of the devil. there is no such thing as good and evil witches on the basis of one of them deriving their powers from the devil. the power witches tap is an energy inside themselves. it should be considered wasteful, stupid, and therefore bad, not to use the energy within one's self to gain one's desires, to fulfil one's self. witches are selfish, but is that evil? being self-interested, a witch has to be personally motivated to dp anything, anything at all, even to get up in the morning. witches do not go anywhere they don't w

to know that they believe in magic. most doctors readily believe in witchcraft, but they believe anybody can develop it. many agree that it exists. of course, i admit that to a certain extent, anyone can do anything. i believe, however, that there is a big difference between the chants or spells cast by a non-witch and those done by a lifelong witch, if only from the standpoint of experience and power of controlled emotions. witches are sharp people. if they're not above average in intelligence, they're above average in cleverness, and they don't get into unhappy situations; they are productive types, and they're always successful in what they attempt. most of the so-called witches in salem were victims of circumstances. the cases you read in reference books point out that witches usually

t her any more and so would accuse her of witchcraft. but the greatest percentage were religious-political victims, because at that time the church was in a frenzy, and the religious leaders felt the more witches they got rid of, the better became the church's reputation. so they looked all over hell-and-gone to find witches. it was very simple. mental defectives were easy to eliminate. people of power were a bit more difficult, but it didn't prevent them from eradicating a few mayors and governors, too. mass hysteria is commonplace in any era. just look at what hitler did by turning "jew" into an evil word. nor was 20th-century america immune. joseph mccarthy had the same effect with the word "communist" remember what happened to the indians? so many dollars per scalp. those bounty hunter

INDUCTION CHARM AND THE INITIATION

one, veiled queen, i shed my blood for you. an oath on the land, an oath to life and to spirit- masters of the world, of fire and weaving of beasts and forests, fens, sky, human desires and destinies, powers inside the land, hear an oath, sealed by blood and by blood carried into the land: in the name of the pale woman below the hill, youthfully dead and ever-living, i am bound to your wisdom and power. great oak, birch, elder, thorn, holly, ash, growing creatures of green coat and root, spirits who guard you and carry forth your lives, by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. owl, hound, wolf and fox, badger and toad and bull, goose and raven, serpent and hare, horse, swine and stag, beasts of the land and air, and unseen places

bull, goose and raven, serpent and hare, horse, swine and stag, beasts of the land and air, and unseen places, by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. i shed my blood for you; from my left hand i shed it, i bind myself to the land and your spirit. support me, protect me, shelter me on the witching way the hidden road to wisdom let your power answer to my will, in the holy meadow, the ring of art, in my days and nights, as my power will answer to your will and rely on you. speak to me in vision, do not abandon me to the grave, nor hand me over to hard fate utterly, nor those whom my love protects. bestow on me the birth of mastery, birth to the deathless, and ever your ways and will i will keep and honor. i am named, singer and i

t, all the way to their enjoyment, guidance, and company. this is a two-way contract. you will receive the flesh and bodies of plants and animals to sustain you; spirits will guide and protect you; it is a full contract. with your blood and words, you are binding yourself by oath and pact, blood and fate, to the land and to all beings within it, or on it. this is important, for this is the way of power- living creatures and plants mediate power to us everyday, and with deeper awareness, they will open up to you. your oath is also to the powers inside the land- referring to both the ancestral stream of your own dead kin, and to the dead in general, but also to the land-spirits, the powers of natural places. this is a faery oath- in the most inclusive meaning of the word- an oath which place

ve behind something of yourselfblood, hair, nails, offerings of ale or beer, or something valuable to you. you will not wantonly destroy natural areas, in form or function, nor encourage others to do the same, for any reason beyond saving a life. remember these things, like you remember your oath to the powers of green growing things and beasts- because to break them may spell the end of whatever power you have received back in your contract. continuing on, you address the powers you are making this oath to- animal spirits and plants, but chiefly to the great queen and the old one or the white king, you say support me, protect me, shelter me on the witching way the hidden road to wisdom let your power answer to my will, in the holy meadow, the ring of art, in my days and nights, as my powe

rt me, protect me, shelter me on the witching way the hidden road to wisdom let your power answer to my will, in the holy meadow, the ring of art, in my days and nights, as my power will answer to your will and rely on you. here is where you enter into the binding part of the contract- in exchange for their support, protection, and shelter on the witching road to wisdom, and in exchange for their power answering to your will, during petitions wherever you happen to be- in the compass or just anywhere in your days and nights, you swear that your power will answer to their will- and rely on them. this is very important, because it is the balance. a day will come, perhaps many days, when their wills will command, and your power- your essential power and life as a person, will have to obey. ev

INFERNAL UNION

earth (said by kenneth grant to be the reverse hierophant in this regard. in our practice, samael is the king of witchblood, the guardian of the gateway which is access to all other fallen angels and watchers. he is the subprince or shadow and fire of lucifer in the east being air. lilith is in jewish folklore, the first eve or wife of adam. she refused adams advances and attempts to subvert her power, independence and inherent equality. she would not lay beneath him in sexual congress by instead called upon the secret names of god and fled to the caves in the shores of the red sea where she mated with demons and spawned the lilim or lilitu, the succubi or sexual vampires.[it has also been said that lilith, adams first wife was the astral image of his desire (which apparently was more tha

INITIATION INTO HERMETICS

tiate who was chosen by divine providence for this special task. it can be said without exaggeration that never before have these complete magical methods been accessible for the public. otti votavova introduction anyone who should believe to find in this work nothing else but a collection of recipes, with the aid of which he can easily and without any effort attain to honor and glory, riches and power and aim at the annihilation of his enemies, might be told from the very inception, that he will put aside this book, being very disappointed. numerous sects and religions do not understand the expression of magic otherwise than black art, witchcraft or conspiracy with evil powers. it is therefore not astonishing that many people are frightened by a certain horror, whenever the word magic is

was, it runs as follows: akasa principle of the ether tejas principle of the fire waju principle of the air apas principle of the water prithivi principle of the earth in accordance with the indian doctrine, it has been said that the four somehow grosser tattwas have been descended from the fifth tattwa, the akasa principle. consequently akasa is the cause ultimate and to be regarded as the fifth power, the so-called quintessence. in one of the following chapters, i shall inform the reader about this most subtle element akasa in detail. the specific qualities of each element, beginning with the highest planes right down to the grossly material level, will be mentioned in all the following chapters. by now the reader has surely realized that it is no easy task to analyze the great mystery o

ple. accordingly, the ethereal principle is the ultimate, the supreme, the most powerful thing, something inconceivable, the ultimate cause of all things existing and created. to put it in a nutshell, it is the causal sphere. therefore akasa is spaceless and timeless. it is the non-created, the incomprehensible, the indefinable. the various religions have given it the name of god. it is the fifth power, the original power. everything has been created by it and is kept in balance by it. it is the origin and the purity of all thoughts and intentions, it is the causal world wherein the whole creation in subsisting on, beginning from the highest spheres down to the lowest ones. it is the quintessence of the alchemists; it is all in all. 8. karma an immutable law, which has its aspect just in t

e and water. how very right they were with their dividing man becomes obvious at the first look, because all that is active or fiery takes place in the head. in the abdomen it must be the contrary, the watery, the secretion, the work of the saps, etc. the chest underlies the air and has a mediating part, because here breathing takes place quite mechanically. the earthy principle with its cohesive power or ability of holding together represents the whole of the human body with all its bones and flesh. now the question will arise were and how akasa or the etheric principle occurs in the grossly material body. in doing some deeper thinking, everybody will be able to answer this question by himself, for the etheric principle is hidden in its most grossly material form in the blood and in the s

agrammaton, the yod-he-vau-he of the quabbalists. therefore the electromagnetic fluid in the human body, in its emanation, is the animal magnetism, the od or whatever name it has been given. the right side of the human body is active-electric, provided that the individual be right-handed. the left side is passive-magnetic. as for the left-handed person, the contrary will take place. the emanative power of this electromagnetic fluid is dependent on the capacitance, i.e, the intensity of action of the elements inside the body. the more harmoniously this action of the elements is going on in the body, all the stronger and purer this emanation will be. with the help of certain exercises as well as by a correct attitude and an exact observance of these rules, the capacitance, strength and influ

INTERVIEW WITH ANDREW CHUMBLEY

the authy an interview with andrew d. chumbley by michael howard and robert fitzgerald mh: how do you understand the term magick and what does it mean to you in a practical sense? ac: i would like to give two successive understandings. firstly, i would propose the following definition: magick is the transmutability of the quintessence of all nature. this is to say that magick is the all-potential power of change characterising the rootnature of all that has existence. secondly, i would suggest a distinction between magick as power and sorcery as the means of manipulating that power through knowledge: sorcery is the knowledge of the universal points of transmutation. its art is to cultivate the ability to manipulate these foci of power in accordance with will, desire and belief. in practica

empower expressions of creative aesthesis. ritual, the magical art par excellence, reveals new understandings of sorcerous knowledge and by the path that connects moment to moment realisation to realisation- it brings consciousness into gnosis. magick in this sense leads to the direct realisation of truth, the mystical apotheosis of the arte magical. yet in the most pragmatic sense, magick is the power to bless, curse, attract, repel, call, banish, heal, hurt, bind or liberate. i consider that the sabbatic craft unites both mystical and the pragmatic dimensions to form transcendental sorcery. thus, whether seemingly high or low in application, magick locates the step and connects the spirit to its location- wheresoever one wanders in thought, word or deed. finally, i would add this: magick

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

der there to be continuities of basic ritual method, of spirit-community, and of oneiric locus. in terms of method, the practices of traditional craft change and modify from one generation to the next, some things possessing greater continuity than others, but nonetheless certain spirit-borne threads continue to maintain the essential web. speaking in a general sense, practices employing words of power, dual observance, latin charms, biblical verses for prayer, healing and divination, toad-bone magic, knotted cords, witchbottles, are all attested by folklorists as having been used by the so-called witches, charmers, and cunning- folk of the past; and so because of their oral continuity and implementation- they remain a part of some forms of traditional craft as practised today. speaking fr

the key virtue, irrespective of whether one practices in human convocation or alone in the ever-present company of spirits. as regards the rituals of solitary initiation, i am aware of seven major forms of induction, the most well-known of which is probably the toad-bone ritual. whilst i recognise that anyone who follows the procedure of any of these rites is technically able to receive the full power of witchblood thereby and without human mediation, i must stress that just performing the ritual is insufficent; the authority gained via the process must have the assent and acceptance of a rite s patron spirits. certain of these rites are unknowingly shared by differing lineages of old craft, often being used as an adjunct to teacher-pupil induction. i rf: you are sometimes referred to as

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

l methodology for such a synthesis. with the best scholarly sources i could find, i began a study of the god set-typhon, one of the most frequently appearing figures in the magical papyri of thebes and whose name is found in curse tablets around the mediterranean. set-typhon drew my attention for several reasons. the egyptian god set, who represented a fierce separateness- an individual drive for power and knowledge, was largely a suppressed "forbidden" deity of the egyptians. he had been a patron of the pharaohs of the xix and xxth dynasties. i was curious why this god had (then as now) a remanifestation, and why he was coupled with a greek monster. why did literate, well-educated men of late antiquity came to this particular synthesis? it seemed at best unlikely. as i began to answer the

th by daylight to see what is revealed by the light of another, but for those who would come forth by night and see by their own light. an excerpt from chapter one: the nature and goals of the left hand path sovereignty and the stages of initiation the left hand path is a quest for sovereignty. it seeks four types of rulership: l rulership of the inner world l rulership of the outer world l royal power in the outer world l royal power in the inner world there are two types of rulership beyond this, which are docetic rulership and formatory rulership, both of which are beyond the scope of this book. these types of rulership may be engaged in simultaneously, but in general they are gained in the order listed above. they require hard work, mental reflection, and magical prowess to obtain, and

s that teach obedience, he or she must create his or her own cosmology. it is at this point when a unified, coherent picture of the universe begins to emerge from the four areas of body, mind, emotions, and will that the initiate has the first taste of rulership of the inner world. rulership of the inner world means a sense of reality and purpose in what one does. we have all had those moments of power, of knowing that we are alive, and that the world is meaningful. they are rare moments and usually we attribute them to an external trigger, perhaps even a mysterious or divine source. when we discover that we can have those moments at will, then we have begun the lifelong task of rulership of the inner world. the magical name of this task is the quest for meaning. rulership of the outer wor

is county and western music, they got a job at a recording studio, eventually they found their own band. this transformation of play into something that both provides material comfort and changes the outer world is the secret that most occult books would never reveal. through creative synthesis of the economic realities and opportunities and a clear understanding of one's desires can this type of power be obtained. knowing what we must sacrifice now for what we wish to gain later comes from an understanding of what we want, and the application of reason. if we want money and a nice house, we get a good education that may take every dime we can scrape up. if we want some understanding of the culture and art of the world, we make sure that education has a liberal dose of the liberal arts. if

r gifts, accomplish nothing. the secret of sacrifice of self to self is a magical one. beyond the obvious rational truth that preparation and hard work pay off, there is a subtle magical truth: consciously putting yourself in difficult situations to obtain a magical force of being. if you really want the force, you must do very difficult things. the simple act of doing what is hard merely to gain power over yourself, creates a true power. as it continues in your life, you will have less need of ritual, and will see more and more that things come about simply because you speak of them. this cultivation of rational foresight plus healthy self love gives the lhp initiate an idea of what goals to aim for. as she goes after these goals she obtains strength of purpose, which in turn will be appl

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

pon thee, for thou art twain of mask and face! in all blessing we adore thee as the corn-king, crowned amid the seven wreaths of time, most wise amongst the noble lords who serve on the path of the year and the day. in all cursing we adore thee as the boneherder, who dwelleth in the invisable ossuary at the centre of every charnel-ground. exalted art thou as the emperor in the northern gateway of power! all-hail to thee as the leader of the eight gods in the retinue of bha! we revere thee as our protector, our consort and our brother eternal guide to all who stray, self-abandoned to seek paradise in exile! hail to thee as the eight-armed giant, magister of the dragon s brood! we summon thee to the blood-acre by the lych-light of the dying sun. we call to thee with word and deed, above the

nd from whence the serpent s holy seed is scattered- to baptise the world in all misrule! thine are the hooves of the he-goat, cloven to walk in all worlds alike. here reveal thyself a -dancing, gleaming in splendour on the burial mound! hail to thee as the corpse-king, pround as any man in the bed of marriage! in they four hands, seen and unseen, are the weapons of thy dominion- the signs of the power that thou dost wield in gestures of shadow and light. thou bearest a flute that the wind doth play, carved of a holy man s femur. thou bearest the book of judgement, fill d with the names of all blessed and wise; above whose pages a quill doth move- untouched by hand or soul. thou bearest a cursing-stave of blackthorn, a sword of unmelting ice, and endless rosary of mourners tears and an hou

to none; a severed head from the holiest of men; a skull from a horse that knew no mortal master; a heartfill d chalice from the martyrs of heresy; and a golden flame lit for our fallen brethren. o mahazhael! our sovereign witch-father! accept these offerings, both fair and foul, and turn all to serve the empowerment of thy presence here among us! genuflections should then be made to the place of power. thereafter the officiant, being filled with the spirit of mahazhael, shall lift up the sighns imparting the mystery of faith: a devil-mask and a mirror. bearing these dual tokens of the arcanum, the officiant shall turn to address the covine- ye that are made in the image of god! here behold thy father and mother: the iconostasis projecting all belief! know ye the creed of truth within the

INVOCATION OF THE ADVERSARY

flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i become as i summon your essence in this noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates and seven points of the dragon! i go now between and be

IRISH WITCHCRAFT AND DEMONOLOGY

ulity. at a later date, when men had become practical enough to question the reality of such things, a literary war took place, and in this "battle of the books" we find such well-known names as richard baxter, john locke, meric casaubon, joseph glanvil, and francis hutchinson, ranged on one side or the other. thus the ordinary englishman would have no reasonable grounds for being ignorant of the power of witches, or of the various opinions held relative to them. in ireland, on the other hand (with the solitary exception of a pamphlet of 1699, which may or may not have been locally printed, there is not the slightest trace of any witchcraft literature being published in the country until we reach the opening years of the nineteenth century. all our information therefore with respect to ire

hrist, nor enter a sacred building to hear mass, nor make use of consecrated bread or holy water. 2. they offered in sacrifice to demons living animals, which they dismembered, and then distributed at cross-roads to a certain evil spirit of low rank, named the son of art. 3. they sought by their sorcery advice and responses from demons. 4. in their nightly meetings they blasphemously imitated the power of the church by fulminating sentence of excommunication, with lighted candles, even against their own husbands, from the sole of their foot to the crown of their head, naming each part expressly, and then concluded by extinguishing p. 28 the candles and by crying fi! fi! fi! amen. 5. in order to arouse feelings of love or hatred, or to inflict death or disease on the bodies of the faithful

inued his studies at toledo. his refusal of the see of cashel was an intellectual loss to the irish church, for, he was so widely renowned for his varied and extensive learning that he was credited with supernatural powers; a number of legends grew up around his name which hid his real merit, and transformed the man p. 53 of science into a magician. in the border country traditions of his magical power are common. boccaccio alludes to "a great master in necromancy, called michael scot" while dante places him in the eighth circle of hell. the next, who is so slender in the ranks, was michael scot, who of a verity of magical illusions knew the game" 1 another man to whom magical powers were attributed solely on account of his learning was gerald, the fourth earl of desmond, 2 styled the poet

irish witches could turn wisps of hay, straw &c. into red-coloured pigs, which they dishonestly sold in the market, but which resumed their proper shape when crossing running water. to prevent this it is stated that the irish parliament passed an act forbidding the purchase of red swine. we regret to say, however, that no such interesting act is to be found in the statute books. the belief in the power of witches to p. 68 inflict harm on the cattle of those whom they hated, of which we have given some modern illustrations in the concluding chapter, was to be found in elizabethan times in this country. indeed if we are to put credence in the following passage from reginald scot, quoted by thomas ady in his perfect discovery of witches (london, 1661, a certain amount of witch persecution aro

his utterly unnerved her. she gave a wild scream of horror, whereupon the castle and all in it sank to the bottom of the lake. once in seven years the great earl rises, and rides by night on his white horse round lough gur. the steed is shod with silver shoes, and when these are worn out the spell that holds the earl will be broken, and he will regain possession of his vast estates and semi-regal power. in the opening years of the nineteenth century there was living a man named teigue o'neill, who claimed to have seen him on the occasion of one of his septennial appearances under the following curious conditions. o'neill was a blacksmith, and his forge: stood on the brow of a hill p. 73 overlooking the lake, on a lonely part of the road to cahirconlish. one night, when there was a bright m

ISIS UNVEILED

illusthations recaihtuiation of (nndamental pn^mwitioiu 587 setndiip of the soul and of the spirit 590 the phawmenon of the so-called ipiritjiand gb4 difference between mediums and adepts 59s inttrriew of an elnglisfa ambassador with a teineaniated buddha 598 fli^t of a lama's aitnj body related by abb^ hue 6m schools of magic in buddhist lamaberiea 609 lie unknown race of hindfl todas 613- will-power at takiw and yogts 617 tanud^ of wild beasts b^ faldn 622 evocatiod of a living spirit by a shaman, witiiesaed by the writer 020 sorcery 1^ the breath of a jemiit father 633 why the study of magic is almost impracticable in eun^ 635- index i genenl index ii digitizecoy google author's preface to volume u tttere it possible, we would keep this work out of the hands of* many christians whom it

y of the soul. some admit the intercourse between the two worlds as a fact; some entertain the opinion as a sentiment; some positively deny it; and only a few mainfain an attitude of attention and expectancy. impatient of restraint, longing for the return of the dark ages, the romish church frowns at the diabolical manifestations, and indicates what she would do to their champions had she but the power of old. were it not for the self-evident fact that she herself is placed by science on trial, and that she is handcuffed, she would be ready at a moment's notice to repeat in the nineteenth century the revolting scenes of former days. as to the protestant clergy, so furious is their common hatred toward spiritualism, that as a secular paper veiy truly remarks'"riey seem willing to undermine

xicaied by its fumet, around this pit are daily gathering miuions 0/ spiruwdiete, to teorthip at 'the aby$ of baal" more than ever arrogant, stubborn, and despotic, now that she has been nearly upset by modem research, not daring to interfere with the powerful champions of science, the latin church revenges herself upon the unpopular phenomena. a despot without a victim is a word void of sense; a power which neglects to assert itself through outward, well-calculated effects, risks being doubted in the end. the church has no intention of falling into the oblivion of the ancient myths, or of suffering ber authority to be too closely questioned. hence she pursues, as well as the times permit, her traditional policy. lamenting the enforced extinction of her ally, the holy inquisition, she make

winden' commenting on tbe speculations of bis predecessors, fills a whole volume with unanswerable arguments, tending to show that the locauty of hell is in the sun. we suspect tbat tbe rev- erend speculator bad read the apocalypse in bed, and had the night- mare in consequence. there are two verses in the revelation of john reading thus "and tbe fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. and men were scorched with great beat, and blasphemed the name of god* lliis is simply j^rthagorean and kabalistic allegory. the idea is new nather with the above-mentioned author nor with jobn ^rthagoras placed tbe "sphere of purification in the sun" which sun, with its sphere, he more- tormer t ajtd mjmn fire "die compodtioii of the imtter conqir

ridiculous discrepancy it presents between the alleged cause 23. ariatotle meatioiu ^rthagonuu who placed the iphere of fire id the nm, and named it jupilar'i priton. see de eotio, lib. ii. 24. aogiut: tht chg tf god, zzi, svii; orig: di jime, i, vi^ p. 289: london. 1831. 26. swinden: op eu^ p. 75. digitizecoy google 14 isis unveiled and the effects. if the clergy have not over-estimated the real power of the 'arch-enemy of god' it must be confessed that he takes mighty precautions against being recognised as the' prince of darkness' who aims at our souls. if modem 'spirits' are devils at all, as preached by the clergy, then they can only be those "poor" or "stupid devils" whom max muller describes as appearing so often in the german and n w^ian tales. notwithstanding this, the clergy fear

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

d inertia. time, patience, and testing. 2. jupiter. abundance, plenty, growth, expansion, generosity. spirituality, visions, dreams, long journeys. bankers, creditors, debtors, gambling. success. 3. mars. energy, haste, anger. construction or destruction, according to context and application. danger, accidents, surgery, vitality, and magnetism. 4. sun. superiors, employers, executives, officials. power and success. life, money, growth of all kinds. illumination, imagination, mental power and creativity. health. 5. venus. social affairs, affections and emotions, women, younger people. all pleasures, including the arts: music, beauty, extravagance, luxury and self-indulgence. 6. mercury. business matters. writing, contracts, judgment, and short travels. buying, selling, bargaining. neighbour

JASMUHEEN THE FOOD OF GODS

food of love; the food of family 40 the food of success; the food of sex non-conventional sources 42 the love breath and holy breath tools 43 the inner smile taoist master tool 46 the body love tool 47 the lifestyle love tool 47 nourishment via solar energy& wind, earth and plant prana 50 the healing sounds, mantras and programming code tools 53 the nourishment of the microcosmic orbit 56 the dow power tool of the violet light& the divine amrita 61& pituitary& pineal gland activation 69 nourishment& our purity of heart 71 the nourishment of ecstasy tool. elemental equilibrium 72 other forms of nourishment 77 divine nutrition: the madonna frequency& the food of gods with jasmuheen 9 the food of the goddess 77 7. theta. delta wave feeding: a never-ending source 84 8. nourishing environments

m, yogi s& shaman energy reserves, programming& transformation the bigger picture& enlightenment 10. summary& benefits: the madonna frequency attributes 108 divine nutrition program. level 3 nourishment: 11. pranic nourishment hook-in. step by step: part 1: the inner view 114 step by step 114 discover your encodements 116 bio-system preparation. fitness on all levels 118 detoxing& fasting 124 dow power& cellular pulsing 127 melatonin production exercises 133 bio-shield devices 137 bio-shield maintenance programs 142 self sustaining template 143 responsible reporting& media education 148 part 2: frequently asked questions 154 part 3: research done& research recommended jasmuheen. divine nutrition findings 170 dr shah interview 172 part 4: weaving the fields 174 12. the greatest gift 186 pos

sual satisfaction while others seek the spiritual, ready to eat enlightenment like others consume their daily food, for they are driven by a hunger that is harder to explain. hunger expresses itself in so many ways depending on its depth and the desires that drive it. whatever the problem in life, scratch the surface of the issue, and you will find that someone is hungry for something. hunger for power sees the conquest of others while hunger for knowledge sees our growth. hunger for wealth sees the exploitation of others, while hunger for altruism sees wealth s redistribution. hunger for communication sees our union with others, while hunger for true food sees us often in lack. hunger for wisdom sees us reach deep within ourselves as life then tests us to apply it. hunger for truth leads

on understanding the game of true nourishment through some big change in life. the common finding among those who seek perfect nourishment is that as soon as one hunger is satiated, another is usually revealed, adding layer upon layer to the complex jigsaw of life. keeping all our hungers properly fed becomes a time consuming passion and an art. feeding all our hungers takes time, attention, will-power, desire, focus, dreaming and scheming, money, energy, co-operation and union with others, communication and programming and to do so well we need a fair degree of basic skill. divine nutrition: the madonna frequency& the food of gods with jasmuheen 12 feeding our hunger successfully so we are free from feeling hungry on any level, requires holistic education for to satisfy ourselves we need

ons like who am i? why am i here? is there a higher purpose to this existence? can we all live in peace on earth? or how can we all get along? or something similar, our dow remains relatively dormant and is unable to release its full potential until it is invited. thankfully each human bio-system has been equipped with its own perfect and limitless supplier of true nourishment for our dow has the power to satiate all our hungers. when we work consciously with dow power and the river of grace it naturally commands, our lives become a streamlined flow of ease and joy where nothing feels like a problem and everything operates in perfect harmony and balance within the whole. while we can satisfy our hunger for love or health or wealth, until we satisfy our natural hunger to know our dow we wil

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ay great, reputations will be diminution and disappearance. time is not only an avenger, but a very judicious corrector. we are so concerned of the irresistable dominancy, all erroneous judgments. 3 the world over, of opinions, and of the dicta relative to this or that merit, or this or that truth, propounded by people with names and of influence in our good, readily believing england, and of the power of supposed authority in matters of taste and literary acceptance, that we desire to warn querists against the statements about the fraternity for it ius not a body of the rosicrucians appearing in all the published accounts, whether of this country or abroad. we have examined all the supposed notices and explanations of who the rosicrucians were in biographical works, in encyclop dias and h

hese tombs and secret places, the admission of fresh air to the lamps destroyed the fine equilibrium and stopped the life (as it were) of the lamp, similarly as a blow or shock stops a watch, in jarring the matchless mechanism. mark of the triune. chapter the third. insufficiecy of worldy objects. t is a constant and very plausible charge offered by the general world against the possession of the power of gold-making as claimed by the alchemists, who were the practical branch of the rosicrucians, that if such supposed power were in their hands, they would infallibly use it, and that quickly enough; for the acquisition of riches and power, say they, is the desire of all men. but this idea proceeds from an ignorance of the character and inclinations of real philosophers, and results from an

or, who feels that he has come here somehow, though for what purpose he knows not; and he is rather amused as at a comedy in life, than engaged in it as in a business. even perpetual youth, and life prolonged, with pleasures infinite, even the fancied ever-during life, would, to the deeply thinking man who had risen, as it were, over life, and to that strangely gifted being who has in himself the power of self-perpetuation (like the wandering jew, seem vain. man can be conceived as tiring of the sun tiring of consciousness even. what an expression is that, forgotten by death! the only being through whom the scythe of the great destroyer passes scatheless! that life, as a phantom, which is the only conceivable terrible doom of the wanderer (if such a magical being ever existed; whom as a lo

tter of mould would all flesh appear, with a phenomenon only going with it in the article of the figure s uprightness as man; it having so strangely set its face against the stars, unlike the creatures doomed to move horizontally. we make these observations to show that, notwithstanding the opinions of the world to the contrary, there may have been men who have possessed these gifts, that is, the power of making gold and of perpetuating their lives, and yet that the exercise of these powers was forborne; and also that their secrets of production have most carefully been kept, lest less wise men should (to speak in figure) have rushed in where they feared to tread, and have abused where the philosophers even would not use despising wealth, which they could not enjoy, and declining a perpetu

re consonant with the intentions of providence, since in everything possible to man s frail nature they sought to trample on the pollutions and the great degradation of this his state in flesh. they trusted the great lines of nature, not in the whole, but in 22 the rosicrucians. part, as they believed nature was in certain senses not true and a betrayer, and that she was not wholly the benevolent power to endow, as accorded with the prevailing deceived notion. we wish not to discuss more particularly than thus the extremely refined and abstruse protesting views of these fantastic religionists, who ignored nature. we have drawn to ourselves a certain frontier of reticence, up to which margin we may freely comment; and the limit is quite extended enough for the present popular purpose, thoug

JESSUP MK THE CASE FOR THE UFO

e sources of crude rubber in the headwaters of the amazon, though no date is given. he made archeological studies of the maya in the jungles of central america for the carnegie institute of washington. without identifying the source of sponsorship or financing, the jacket states that he explored inca ruins in peru, and concluded that the stonework he found there had been erected by the levitating power of space ships in antediluvian times. also: mr. jessup s latest explorations have taken him to the high plateau of mexico where he has discovered an extensive group of craters. they are as large as, and similar to, the mysterious lunar craters linne and hyginus n, and he believes them to have been made by objects from space. they are presently under study by means of aerial photography and t

. the time has come when these isolated? and lone facts, so long orphaned, must be brought into the light, marshaled, and made to serve our purpose. this heterogeneous mass of data has doubtless been preserved for some purpose, if life has any meaning at all, and the solution of the mystery of the ufo's may well be that purpose. the second utility of grouping is to establish emphasis and striking power, for any one of these innumerable events is too weak to stand alone in the face of scientific scoffing. it does not matter, evidently, that a thousand, or even ten thousand, people observe and report paranormal events. one self-confident, assertive and arrogant scientist, backed by the tacit support of his esoteric profession, can deny the occurrence, obfuscate its record, nullify its import

ility that intelligence exists in space, that it may be and probably is superiour to our own, and that it may inhabit physical entities of a discarnate nature such as the nebulous or cloudlike bodies observed by barnard (described later) throughout, we are searching for objects, bodies, events which have been made, shaped or guided by forces obviously controlled by an "intelligence" which has the power of decision as opposed to those which have merely been acted upon by "physical" forces and "physical" laws, such as gravitation, and the keplerian or newtonian laws. only thus can we establish "intelligence" as a universal component of neighboring space. 31 ed: the following has no obvious reference or necessary position. einstiens theory of unified field throughout all space& atmosphere was

connection we must remember that auroral phenomena are magnetic and may be caused by streams of electrons from the sun which are, in effect, precisely the type of force beam upon which we are speculating. yes, he is close, but doesn't think of mag. inductors or of gravity as "air" or thought of in jet propulsion. he doesn't know gravity& magnetizm (sic) can be drawn into a ship, built up to high power, while being converted& used as a force-propulsive he may know of forceshields of primitive ancient type. it seems obvious that a single beam could not have the effect which we have suggested, else the freeze would take effect along the entire length of the beam. however, it is possible that the threedimensional volume enclosed within the intersection of two beams might create such a congeal

duce inertial reactance when expelled through a jet, and therefore, any rocket propulsion craft must carry mass in some form for the purpose of being expelled so as to create reactance. using fuel for both energy and reactance is only a partial solution of the problem, and obviously limits both the range and speed of a space craft (red is a& b. quite true, rocket cargo (word illegible) do. atomic power is certainly not the answer, at least not as regards jet or reactance propulsion, for all of the atomic power in the world will not move a space craft, by reactance propulsion, unless there is an enormous mass to be ejected and lost. the amount of such expendable mass is proportional to the weight of the craft and the square of the speed obtained. it is exactly here that the great cost and i

K AMBER THE BASICS OF MAGICK

es. d. secrecy to keep your magickal intention concentrated and pure. iii. the four qualities of the mage a. to know b. to will c. to dare d. to keep silence iv. preparatory skills (hatha and raja yoga are good aids to developing these) a. cleansing, clearing and stilling b. grounding c. centering d. concentrating ieving one-pointedness) v. defining the goal: form vs. essence vi. working with the power a. confining it (casting the circle) b. raising it c. sending it (channeling it. for imediate effect or into storage d. earthing the excess (grounding it) vii. systems and techniques a. spellcraft b. words of power and affirmations, charms and incantations c. dance, postures and mudras d. meditation, trancework and hypnosis, fascination e. stone magick f. candle magick g. amulets and talisma

r a. confining it (casting the circle) b. raising it c. sending it (channeling it. for imediate effect or into storage d. earthing the excess (grounding it) vii. systems and techniques a. spellcraft b. words of power and affirmations, charms and incantations c. dance, postures and mudras d. meditation, trancework and hypnosis, fascination e. stone magick f. candle magick g. amulets and talismans; power objects or "psychic batteries" h. healing 1. psychic (visualization, laying on of hands) 2. herbal 3. energy channeling iwht auras and chakras 4. color therapy the basics of magick get any book for free on: www.abika.com 3 5. other systems listed above i. divination 1. scrying 2. astrology 3. tarot 4. runesticks 5. lithomancy (casting the stones) 6. i ching 7. other systems 8. pendulum or ra

ches, artificial elementals l. extra-sensory perception 1. clairsentience 2. clairvoyance 3. clairaudience 4. precognition 5. telepathy 6. telempathy 7. psychometry 8. telekinesis 9. teleportation m. sympathetic magic (poppets and such) n. runes o. mediumship, necromancy, and spirit guides p. philtres and poteins q. cleansing, purification, protection and blessing; esxorcism; ligature, binding r. power animals, totems and familiars; shapeshifting s. tree magick t. dreamcraft u. ritual tool magick v. invocation, evocation and going into aspect w. symbols, sigils and images; tattvic symbols; numerology x. conjuration or summoning; banishing or exorcism y. commemoration or linking z. past life regression or recall aa. pathworking on the tree of life bb. ceremonial magic viii. timing a. the lu

xperiences. fantacy can come alive through magick. psychic phenomena can be controlled and be fun and helpful _magick is beneficial. it can help you to have excellent health, and bring you good luck. with magick life runs smoothly; life is good. also use magick for personality improvement, to control bad habits and to develop new motivations _magick is powerful. never underestimate the tremendous power of magick. use magick to alter events and to achieve your goals. exert an influence over people and phenomena. but power for its own sake is self defeating. the power which magick can give you should not be your primary reason for studying it. magick and witchcraft a number of other occult disciplines are prevalent today besides magick. there are many cults and sects which profess their own

of magick get any book for free on: www.abika.com 7 includes them all (it is eclectic. for magick is undoubtedly a philosophy which has, as the late aleister crowley wrote "the method of science- the aim of religion" review questions 1) define magick. 2) define esp and pk. give examples. 3) what is the subconsicous? book list hal n. banks, an introduction to psychic studies. annie besant, thought power. michael h. brown, pk, a report on the power of psychokinesis. richard cavendish, the black arts. alexandira david-neel, magic and mystery in tibet. raynor c. johnson, the imprisoned splendour. ostrander and shroeder, psychic discoveries behind the iron curtan* magick 2- the subjectivity of experience* your awareness of the physical world and of your place within it is mostly based upon the

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

of attaining wisdom, in kabbalah: journal for the study of jewish mystical texts, volume 17, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2008. altmann, alexander. g ethe ladder of ascension, f h in studies in religious philosophy and mysticism (ithaca: cornell university press, 1969. brody, seth. ghuman hands dwell in heavenly heights: contemplative ascent and theurgic power in thirteenth century kabbalah, h in mystics of the book: themes, topics, and typologies, edited by r. a. herrera (new york: peter lang publishing, inc, 1993. avraham ben alexander of cologne. kether shem tov: the krown of the good name [spain, 13th century. belize city: providence university, 2006. for information, go to www.everburninglight.org. cohen, seymour. the holy letter. a study in

r. wolfson, and allan arkush (amsterdam: harwood academic publishers, 1998; also in dan fs jmiii. fenton, paul. gtraces of m..eh ibn eezra fs ear.g.t ha-b.sem in the writings of the early qabbalists of the spanish school, h in studies in medieval jewish history and literature iii, edited by isadore twersky and jay m. harris (cambridge. london: harvard university press, 2000. garb, yoni. gkinds of power: rabbinic texts and the kabbalah, f in kabbalah: journal for the study of jewish mystical texts, vol. 6, edited by d. abrams and a. elqayam (los angeles: cherub press, 2001. gottlieb, efraim. abstract of gthe significance of the story of creation in the interpretations of the early cabbalists, h in tarbiz, vol. 37, no. 3 (march 1968. green, arthur. keter: the crown of god in early jewish mys

is phase of development; what with recent publications on midrashim and other rabbinic literature, a full list might have dozens of titles. given our track, however, see the following. urbach, ephraim e. the sages. their concepts and beliefs. jerusalem: magnes press, 1975; rpt. cambridge and london: harvard university press, 1987; see especially chapter vi. gmagic and miracle h; chapter vii. gthe power of the divine name h; chapter viii. gthe celestial retinue f; chapter ix. ghe who spoke and the world came into being h; and pp. 578-80. chernus, ira. mysticism in rabbinic judaism. berlin: walter de gruyter, 1982. chernus presents a series of essays on the relationship between merkabah mysticism and rabbinic midrashim. halperin, david. the merkabah in rabbinic literature [american oriental

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

n them. mesopotamian history, languages and script though mesopotamian prehistory reaches at least 60,000 years, we can only date permanent settlements there beginning with the sumerians in the 4th millennium bc. events since then are dated differently in different sources in addition to which in those times time was reckoned from some important event or the enthronement of the ruler currently in power. the situation would be hope8 table 1. periods in mesopotamian history. if both assyria and babylonia are mentioned then the dominating power is written in bold; italic indicates foreign rule. brackets include some renowned rulers and their time of ruling. of course, it would be possible to further specify much, e.g. the neo-sumerian period can be subdivided into three, but for our purposes

ifferent gods tended to vary by city states, but of the great seven an was universally the god of heaven, enlil. the god of air and earth, and enki. the god of water and wisdom; less important were utu. the sun god, nanna. the moon god, inanna. the goddess of love and war, and ninhursag, the mother of gods (kramer 1977: 122.130; 146.152. the name and status of the main god depended on who had the power. in sumerian times, the greatest god was an, whose son was enki. in the old babylonian period, of course, the city god of babylon, marduk became the main god and was also to be son of enki and grandson of an. as an was more like a deus otiosus, marduk as an acting god started to be identified with the acting main god enlil, whose son, god of war ninurta was identified with marduk fs son, mul

n of an. as an was more like a deus otiosus, marduk as an acting god started to be identified with the acting main god enlil, whose son, god of war ninurta was identified with marduk fs son, multifunctional nabu. the rise of the assyrian empire put the city god assur on the throne of the main god, but in the late babylonian 13 period marduk rised again. in local tradition, of course, both had the power all the time, but while marduk has been mentioned also in more distant regions, assur stayed a city and state god, never reaching the status of a planetary god. however, according to another interpretation the concept of assur developed to monoteism (parpola 1997: xxi. things are no clearer with the functions and identities of other gods. maybe the best way to bring some order into this mayh

KETAB E SIYAH

ou have but you are blameless for speaking thus for all blame is to the deceiver and his lies that have confounded thus his brothers whom he should have loved yet betrayed to his malign intent. yet also it dismays me that this is so and his tongue is so clever that it thus deceives we whose wisdom can know all truth. yet i am not so befuddled by the serpent and his cunning speech for i am less in power to only him and god and so cannot be thus enspelled by him but there is no shame for you lesser ones who had not the wisdom or the strength, given to you by birth and blood, to penetrate the falsehood of the wholly false. yet let me awaken you from satan's glamour and show you the truth in what has come to be. cast back your minds with knowing eyes to pierce through all the perjurer's design

ll things, his ancient foes having been put to flight or sword, else chained beneath the ocean, awaiting freedom from the stars' alignment, and these things were done, in many instants, not by god alone, mighty though he be, but by the hand that you now betray. yet you took no account of this and regarded him ever as an authority unchallengeable by any hand or voice. thus you believed that by his power alone could you ruin me completely and that without his mandate you could never hope to oppose his favourite. so your design was built upon the omnipotence of the very one you sought to deceive. yea! what utter foolishness it was! i see the realisation of this idiocy on faces belonging to those of you who possess a little wisdom, yet, for the sake of those who are worse than fools, i shall e

which, by treachery, they win today turns to sand and dust, passing forever from the records of time, becoming a forgotten dream of young and noble empires that, at this moment, would seem to be naught but the wild fancy of dreams. it is this most illustrious conclusion that i hold out in my hand, more brilliant and more permanent than aught which now you hold, and those with strength, with both power and purpose, will take this gift of mine, forsaking all michael's hollow bribes. i ask you, my precious brothers, who will stand with me" all heaven and earth did stop, made silent by the power of my speech just as the aether, after agitation, 43 having roared, spitting fire, in wild and dreadful tempest, scarring the quaking world beneath with potent fulminations, seeming to the savages of

ckals before a lion, stepped a titanic and ebon form, his footsteps resonant like drum-beats, his bearing as proud and bold as mine, terrible and awesome to behold. he came forth, black wings displayed, like the sun-devouring moon that in the midst of the day casts the lower earth into darkness, like a storm-cloud that veils the stars yet flashes with a greater flame, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am baalzebub. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. long have i felt in my soul that this kingdom of ours, our dominion in heaven and earth, is long dead, all force having been stilled, and that which now

y side, like a great king's likeness, a triumphal statue to honour victory, wrought of precious stones and gold yet black as starless night. then from my brothers' midst, came another, a bull of bronze, burning with an incandescence from an inner furnace of solar flame. his bellow was the roar of conflagration, of heat and destruction, consuming forest and city alike, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am moloch. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. 45 little is there for me to voice that has not yet been spoken by my brothers, satanael and baalzebub, but i shall speak a little. these words of satan's

KNOWLEDGE LECTURE ONE

itiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces. the qabalistic cross and lesser ritual of the pentagram 1. touching the forehead, say ateh (thou art) 2. touching the breast, say malkuth (the kingdom) 4. touching the right shoulder, say ve-geburah (and the power) 5. touching the left shoulder, say ve-gedulah (and the glory) 6. place the two palms of the hands together upon the breast, and say le-olahm (forever) 7. fingers pointing up, say amen. 8. advance to the east, trace the pentagram with the proper weapon (wand to invoke, dagger to banish. say (i.e, vibrate) yod he vau he- imagining that your voice carried forward to the east of the universe. 9

ood by perpetual reference to the ancient egyptian commentaries, and therefore the following paraphrase has been put together to convey to modern minds as nearly as possible the ideas conceived by the old egyptians in this glorious triumphal song of the soul of man made one with osiris, the redeemer "i am tum made one with all things "i have become nu. i am ra in his rising ruling by right of his power i am the great god self-begotten, even nu, who pronounced his names, and thus the circle of gods was created "i am yesterday and know tomorrow. i can never more be overcome. i know the secret of osiris, whose being is perpetually revered of ra. i have finished the work which was planned at the beginning. i am the spirit made manifest, and armed with two vast eagle's plumes. isis and nephthys

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 journey from the barren wilderness of earth, to th

ere there. the princes of the gates in their glory. the illustrations in this chapter represent the hall of truth as seen through the open leaves of its door. the hall is presided over by a god who holds his right hand over the cage of a hawk, and his left over the food of eternity. on each side of the god is a cornice crowned by a row of alternate feathers and uraei symbolizing justice and firey power. the door leaf which completes the right hand of a stall is called "posessor of truth controlling the feet" while that on the left is "possessor of strength, binding the male and female animals" the 42 judges of the dead are represented as seated in a long row, and each of them has to be named, and the sin over which he presided has been denied. this chapter describes the introduction of the

KNOWLEDGE LECTURE TWO

ts. they operate through the fixed or kerubic signs of the zodiac and are thus symbolized and attributed: kerub of air man aquarius kerub of fire lion leo kerub of earth bull taurus kerub of water eagle scorpio tetragrammaton means 'four-lettered name' and refers to the unpronounceable name of god symbolized by 'jehovah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbolizes the qlippoth, or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is blac

L 001

h. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* the master therion liber b vel magi sub figura i 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds; the word that is god is none other than he. 3. how then shall he end his speech wi

nd manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared. 15. now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is called also the mystery of pan. 16. let the magus then contemplate each in turn, raising it to the ultimate power of infinity. wherein sorrow is joy, and change is stability, and selflessness is self. for the interplay of the parts hath no action upon the whole. and this contemplation shall be performed not by simple meditation--how much less then by reason- but by the method which shall have been given unto him in his initiation to the grade. 17. following which method, it shall be easy for him to comb

LAITMAN M BASIC CONCEPTS IN KABBALAH

l that exists in each world is divided into four levels: inanimate, vegetative, animate, and human. these correspond to four levels of desire. similarly, every object consists of these four sub-levels of desire: the aspiration to sustain one s existence corresponds to the inanimate level of development. the aspiration to wealth corresponds to the vegetative level of development. the aspiration to power, fame, and honor corresponds to the animate level of development. and the aspiration to knowledge corresponds to the human level. thus, we find that we receive the first kind of desire for necessities and for animate pleasures from a level inferior to our own. we satisfy the desires for wealth, power, and honor through other people. the desires for education and knowledge are met through hig

t these needs. since people have different desires, it is only natural that their needs, thoughts, and development will differ. those who have only base needs will direct their thoughts and education to satisfying those desires. although they do use their knowledge and intellect, these are serving the low (animate) mind. people whose ego-based desire for pleasure is limited to such human needs as power over others, use their strength, intellect, and education to satisfy it. others desire to enjoy is focused on using knowledge to receive pleasure. these people must use their minds to fulfill such needs. these three types of desires never occur in their pure forms because they are mixed in various attributes in all of us. it is this combination of desires makes people different. while passin

g all through life. finally, at our deathbed, we discover that we failed to achieve even half of what we wanted. in other words, although the role of the dark forces is to provide us with material to work on, it usually turns out that we ourselves are the material for the dark forces. 2. in the second period, the pure point in our hearts (which has existed since we were born spiritually) receives power and an opportunity to ascend by observing the spiritual laws with the help of the light worlds abya. f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 71 the main task in this period is to acquire and increase the desire for maximum spiritual pleasures. at the moment of birth, we desire only material things: to dominate the entire world and seize wealth, fame, and power, in spite of

tualize the vegetative part of the body. it is more intense than the light of nefesh and is called ruach. bina is more transparent than tifferet. it passes on the creator s light that is meant to correct the animate part of the body and is called neshama. hochma is the most transparent filter. it passes on the light to elevate the desires of the human level. it is called the light of haya and its power is unlimited. as already pointed out, if we have already attained the level of nefesh (with the help of kabbalah, the point of the next level, ruach, already exists within us. if we continue applying the method of kabbalah to fulfill the spiritual laws, we will acquire the vegetative level of the will to enjoy, which rises and dresses sefirat tifferet of assiya. this provides a more powerful

ls filled with the surrounding light have the gift to expound on the secrets by vesting them in words, so that only the worthy can understand it. the soul of the great kabbalist rashbi (rabbi shimon bar-yochai, lived in the 2nd century bce, the author of the book of zohar, c o n d i t i o n s f o r d i s c l o s i n g t h e s e c r e t s 91 was filled with the surrounding light; hence, he had the power to explain the secrets of the universe in such a way that when he spoke before the great assembly, only the worthy understood him. therefore, he alone received the divine permission to write the book of zohar. although kabbalists who lived before him knew more, they did not have his gift of enrobing spiritual concepts in words. thus we see that the conditions for divulging kabbalah depend no

LAITMAN M FROM CHAOS TO HARMONY

n, for example, one moves one s hand from the chair to the table it is because one thinks that by putting one s hand on the table one will thus receive greater pleasure. if one would not think so, one would leave one s hand on the chair for the rest of one s life without moving it an inch, and all the more so with great efforts. man s uniqueness, compared to the rest of nature, is not only in the power and quality of his desires. it is also in the fact that man s desires constantly increase and change, both during the lifetime of an individual, and throughout the generations. examining the evolutionary history of other species, such as primates, indicates that several thousand years ago, primates were practically identical to those living today. while it is true that primates, too, change

arned about this danger long ago. before he died, he explained that if we did not take a sharp turn away from the egoistic path, we would find ourselves engaged in a third and even a fourth world war. he warned that these would be nuclear wars that would result in the obliteration of most of the world s population. albert einstein expressed a similar fear in a 24 may, 1946 telegram: the unleashed power of the atom has changed everything, save our modes of thinking, and we thus drift toward unparalleled catastrophe. regrettably, today their words seem more pertinent than ever. throughout history, we believed that better times were ahead, that we would progress in science, technology, culture, and education, all of which would make our lives better and happier. one of the places that best de

t for the human ego, all of nature s elements operate according to the law of altruism. they are in balance with their environments and create harmonious systems. when the balance is breached, the organism begins to disintegrate. thus, the ability to reconstruct the balance is a necessary condition for the existence of life. 62 from chaos to harmony in fact, the body expends its entire protective power on maintaining the balance. when we speak of a strong body or a weak body, we refer to its ability to preserve its balance. preserving the balance requires each element to act altruistically regarding the system it is part of, and which provides the basis of nature s comprehensive harmony and perfection. if a certain element does not abide by life s principle of altruism, it thus breaches th

lable, automatic reaction. when others fail, we are happy because it immediately improves our relative position. in fact, human pleasures beyond the needs of the physical body depend on our attitude toward others, and on how we regard our relationships with others. it is not what we acquire that makes us feel good, but our superiority over others, the social esteem, and hence self-esteem, and the power to control that it grants us. this egoistic attitude toward others creates imbalance and incongruity between us and the general law of nature the law of altruism. our egoistic aspirations to rise above others, to enjoy at their expense, and to be separated from them contradicts nature s pull to bring all its parts toward the point of altruistic bonding. hence, egoism is the cause of all suff

o creates imbalance in nature does not mean that we need to revoke it. we only need to correct how we use it. throughout history, humanity has tried numerous ways to annul the ego or artificially reduce it in order to reach equality, love, and social justice. revolutions and social changes have come and gone, but all have failed because balance can only be acquired by correctly combining the full power of reception with the full power of bestowal. in the previous chapter, we saw that the common law for all living organisms is the altruistic connection among egoistic elements. these two contradicting elechapter four: breaching the balance 69 ments altruism and egoism, giving and receiving exist in every matter, creature, phenomenon, and process. on the material level, the emotional level, o

LAITMAN M KABBALAH REVEALED

to themselves. for them, this was the natural way to be. but today, our considerations have changed drastically, and we believe that we are entitled to know everything and to do everything. this is what our level of egoism automatically dictates. in fact, even before humanity reached the fourth level of desire, scholars had begun to sell their wisdom for material profits such as money, honor, and power. as material temptations grew, people could no longer keep to their modest way of life and turn their efforts entirely to researching nature. instead, these wise people began to use their knowledge to gain material pleasures. today, with the progress of technology and the heightened drive of our egos, misusing knowledge has the greatest wish of all 43 become the norm. yet, the more technolog

. instead, these wise people began to use their knowledge to gain material pleasures. today, with the progress of technology and the heightened drive of our egos, misusing knowledge has the greatest wish of all 43 become the norm. yet, the more technology progresses, the more dangerous we are becoming to ourselves and to our surroundings. as we become more powerful, we are more tempted to use our power to get what we want. as we have said before, the will to receive consists of four levels of intensity. the more powerful it becomes, the greater our social and moral decline. it is, therefore, no wonder that we re in a crisis. it is also very clear why sages hid their knowledge, and why their own growing egoism now compels them to disclose it. without changing ourselves, knowledge and progre

nd diminishing them xare facing a major challenge. when we can t diminish our desires, we have no choice but to look for a way to satisfy them. in that state, we either abandon the old ways, or somehow combine them with a new way of searching. a new desire in town we have said that there are four degrees to the will to receive: a) physical desires for food, reproduction, and family; b) wealth; c) power and respect, sometimes separated into two distinct groups; and d) the desire for knowledge. the four degrees are divided into two groups: 1) animal desires, the first degree, are shared by all living creatures; and 2) human desires, degrees two, three, and four, 48 kabbalah revealed which are uniquely human. the latter group is the one that s brought us to where we are today. but today there

level of desire is essentially different. it wants satisfaction only from spirituality, not from anything physical. this desire is also the root of the spiritual growth one is destined to experience. for this reason, kabbalists call this desire the point in the heart. a new method for a new desire when the point in the heart appears, one begins to shift from wanting worldly pleasures xsex, money, power, and knowledge xto wanting spiritual pleasures. because this is a new kind of pleasure that we re seeking, we also need a new method to satisfy it. the method to satisfy the new desire is called the wisdom of kabbalah (the wisdom of how to receive. to understand this new method, let s look at the difference between the wisdom of kabbalah, whose aim is to fulfill the desire for spirituality

zohar, like all other kabbalah books, should be used as a learning tool. this means that the book will help you only if you, too, want to experience what it describes. otherwise, the book will be of little help to you, and you will not understand it. remember this: understanding kabbalistic texts correctly depends on your intention while reading them, on the reason why you opened them, not on the power of your intellect. only if you want to be transformed into the altruistic qualities that the text describes will the text affect you. 100 kabbalah revealed there are two reasons why we cannot simply give: 1. to give, there must be someone who wants to receive. however, besides us (the souls, there is only the creator, who has no need to receive anything, since his nature is to give. therefor

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

in performing the hardest of tasks, for the personal benefit derived from these tasks would be apparent. it would be as if we were giving all our possessions to a stranger without thinking twice about the present or future. yet, this would present absolutely no problem, since being aware of the divine rule would enable us to see the benefits of acting selflessly. we would know that we were in the power of the kind and eternal creator. just imagine how natural it would be (and also how unnatural and impossible it is in the present condition of divine concealment) to give ourselves fully to the creator, to surrender all of our thoughts and desires to him without reservation, and to be what he wants us to be. we would not have the least concern for ourselves, and would give no thought to ours

tual, altruistic desires instead of selfish ones can we replace the old aspirations with opposite ones, and in this way obliterate egoism. those of us who love the creator are sure to feel revulsion toward egoism, since we know from personal experience how much harm the ego can cause. however, we may not have the means to rid ourselves of the ego, and will eventually realize that it is beyond our power to oust egoism, since it was the creator who had endowed us, his creations, with this quality. although we cannot rid ourselves of egoism by our own efforts, the sooner we realize that egoism is our enemy and our spiritual exterminator, the stronger will be our hatred of it. eventually, this hatred will bring the creator to help us overcome the enemy; in this way, even our egoism will serve

es as sinners. when we understand that the creator wants to bestow only benefit and good, we realize this is possible only by drawing closer to him. thus, if we feel distanced from the creator, we perceive this as "bad" and then we consider ourselves to be sinners. but if we feel ourselves to be so evil that we cry out to the creator to save us, asking the creator to reveal himself to give us the power to break out from the prison of our egoism into the spiritual world, then the creator will help us instantly. it is for this form of human condition that this world and the higher worlds were created. when we reach the level of absolute sinner, we can cry out to the creator and eventually rise to the level of the absolutely righteous- 36- attaining the worlds beyond thus, we can only become

ceiving the food doesn t change. you can t eat more than one lunch a day. the capacity of your stomach will not change. therefore, the amount that comes from me and is received by you doesn t change. but when you dine at my table in order to please me, that very thought creates in you a new will to eat and a new pleasure, apart from the pleasure for the food. that pleasure is measured in size and power, or in the dining table- 53- quantity and quality, according to the amount of pleasure you get from dining at my table in order to please me. guest: so how do i increase my desire to receive pleasure for your sake? host: that depends on your appreciation of, and respect for me. it depends on how great you consider me to be. guest: so how can i increase my appreciation of you? host: for that

as if we have abandoned our own environment, family, and friends for the sake of being united with the creator. these sensations arise when we lack faith in the creator, when we cannot sense him, or his presence, or his rule over all creation. at these times, we can feel an absence of the object of faith. however, once we begin to sense the creator s presence, we are ready to submit fully to his power and to follow the creator blindly, always prepared to nullify ourselves completely to him, disparaging our own intellect almost instinctively. for this reason, the most important problem confronting us is how to perceive the presence of the creator. therefore, whenever such doubts arise, it is worthwhile to dedicate all our energy and thoughts for the sake of the creator. we must immediately

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

d improve our reality. the gradual intensification of the desire for pleasure has been the force behind human evolution throughout our history. the desire for pleasure evolves through several stages. in the first stage, it manifests in the need for sustenance, such as food, reproduction, and family. in the second stage, the desire for wealth arises, and in the third, there is a craving for honor, power, and fame. development of these three stages had lead to major changes in human society it became a diversified, multiclass society. the fourth stage signifies our yearning for learning, knowledge and wisdom. this expresses itself in the development of science, educational systems, and culture. this stage has become associated with the renaissance and the scientific revolution, and is still

ught radical changes in our thought patterns. at the time, researchers believed that theories must be tested against experiments and observations. they also cautioned us to avoid mythological and religious explanations. at the center of scientific thinking was an analysis of reality, and the search for scientific answers to age-old questions. until then, these topics had been ascribed to a divine power. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 10 in his book, mathematical principles of natural philosophy (1687, isaac newton (1642-1727) proposed a theory of mechanics that would let us calculate the change in the motion of any body when influenced by a given force. the success of newton s theory presented a whole new worldview. newton s deterministic viewpoint st

, build new tools of sensation, and through them fully experience the external reality. pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 24 when we are liberated from the chains of our innate perceptions, we can discover a whole new world and begin to experience life s eternal, complete, and unbounded flow. we will be able to experience the forces that operate on reality as a single power, and events that seemed accidental to us, unexpected or incomprehensible will suddenly make sense. for such people, the spiritual world can become a system of forces that stands behind our perceived reality, the forces that propel reality. it is similar to examining embroidery: from the front, it looks like any other picture, but from the back, you can see the threads that comprise the pictu

degree is formed (figure 5. figure 5 t h e n a t u r e o f m a t t e r 37 at its preliminary evolutionary stage, humanity has physical desires for sustenance, reproduction, and family. the body always has these elementary needs to sustain itself; we would need them even if we lived alone on an island. the second stage in our evolution features a growing desire for wealth, followed by a desire for power and respect. these drives for wealth, power, and respect are considered social desires, thus called for two reasons: a) we absorb these desires from our social environment. had we lived alone, we would not want them. b) these desires can only be realized within a social framework. the final evolutionary stage is the craving for knowledge and erudition. we want more and more knowledge, and wa

e projection of our altruistic, corrected state on our egoistic state awakens the attribute of bestowal in us. as defined above, our corrected state is called gmar tikkun. at gmar tikkun, every soul is filled with boundless pleasures and a complete equivalence of form with the creator. in our present state, the light that fills our souls at gmar tikkun shines in the form of surrounding light; its power is determined by the intensity of our desire to acquire the attribute of bestowal. the light is the power of bestowal, the power of giving. if a person wants to reach the attribute of bestowal, that person must make the force of bestowal the light that fills one when he or she is corrected project upon one s present state. the surrounding light corrects us and brings us back to the quality o

LAITMAN M THE KABBALAH EXPERIENCE

eady chosen ones. the kabbalah is revealed from above; it evolves slowly and will, at some point, burst into everyone s awareness, offering a clear goal for the lives of each of us. billions of people will actually participate in this process. t h e s t at e o f h u m a n i t y q: relative to the spiritual world, what is humanity s position? a: man s place in the upper world depends solely on the power of the screen that he attained. this, in turn, is determined only by the distance from the state where all of man s desires are in this world, with the aim for me, and by the nearness to the degree of the creator, meaning the intent for him. t h e t h o u g h t o f c r e a t i o n 17 q: to the best of my understanding, there is always only one man on earth, who is in the upper world, higher

choose life (deuteronomy 30, 19) the term, life, refers to adhesion with the attributes of the creator. q: if, as you say, we have to resemble the creator, why not aspire to peace? a: the creator is in a state of complete rest because he is in a perfect situation and does not require any change. you want peace as well, but shame and its other manifestations v vanity, or the quest for knowledge or power--compel you to move on. your situation is not complete, and therefore, if you do nothing, you are regarded as lazy. to aspire to your root means to aspire to its perfection. peace is a result of that perfection. t h e c o n c e a l m e n t o f t h e c r e at o r q: if the creator is benevolent and wants us to enjoy ourselves, then what is the source of our pain? a: the creator is the only so

y it is said that we must make great efforts in everything we are told to do, such as studying, circulation, teaching others, etc. but we cannot tell in advance which way salvation will come. desires in our world are independent of the intent. our desire for pleasure does not come from the spiritual light, from the creator, but from a minute light, which takes the form of this world: sex, wealth, power and knowledge. the spiritual desire is to delight in the light, in the creator. if that desire is self-oriented in its intent, it is considered impure and is called a shell. if it is a creator-oriented desire, it is considered pure and is called holiness. therefore, in the beginning, through the influence of proper study and labor, a desire to enjoy spirituality for self develops, and one be

one begins to want the upper world, the creator, instead of this world. when that desire reaches its peak, we receive a screen, and only then does our desire become a part of malchut (of the world of atzilut. even if we are immersed in impure desires, they are still spiritual because we still want to delight in the spiritual pleasure, the creator, and not earthly pleasures such as sex, wealth or power. t h e k a b b a l a h e x p e r i e n c e 26 c o m p l e t e a d h e s i o n w i t h t h e c r e at o r q: when malchut cleaves to the creator in its final state, does that state last until it is completely nullified within the creator, or does creation remain separated nonetheless? a: it is impossible to explain in words the complete adhesion, which is complete in the unity of thoughts and

hts and qualities. but the intent of one toward the other is not gone, and herein lies the difference. creation is not nullified within the creator, but remains active for him. it would have been nullified if it had not acquired a screen on the desire. we see that the will and the goal of the creator is for creation to remain independent in its thoughts, and equal to the creator in strength, will power and intent. ac h i e v e m e n t s o f c i v i l i z at i o n q: i understand that my question may sound stupid, but i wish to know: if we imagine that the world starts to improve, will there still be a place for science? will studying outer space, chemistry, and mathematics be rejected by humanity? will the world return to the natural economy? isn t such a world destined to decay and die ou

LAITMAN M THE PATH OF KABBALAH

as solid, liquid, or gas, as vegetative or as animate. everything we can imagine and can see around us is built inside our own senses, making us feel as though everything exists outside us. but the truth is that there is nothing outside, only the creator. this world is the lowest point that a kabbalist attains. it is the total opposite of the creator and is termed, the exile in egypt. the natural power that works on us in that state, the power of our egoistic nature, doesn t allow us to advance anywhere except to care for ourselves. this is called the state of pharaoh. our egoism doesn t let us feel the sublime and perfect state. it is egoism, man s inner and vicious force called pharaoh, that the torah speaks of at length, whereas the force that frees one of that state is called moses. ph

the sensation of the creator. we go through many different situations until we know the true meaning of good and bad. a barrier is a curtain that hides the light from our world. how is a barrier different from the screen? the nature of the screen is completely different than that of a barrier, in that the entire light stands before the screen and nothing hides it but man, who rejects it with the power of his desire to not receive for self-gratification. the barrier, unlike the screen, stands outside us, covering the upper light. the screen is something we erect inside us from our understanding and consciousness of the desire to resist the egoistic reception of the light, prevent it from entering us in an egoistic form. if we do let the light in, we want our objective to be to give to the

d. the screen that covered the higher world moves into the vessel and the higher world appears. when that happens, we are able to pa r t o n e: t h e b e g i n n i n g 33 keep the law of the world we are in, and therefore do not need the law. we rise above it and keep it of our own conscious will. since our souls consist of five parts, we must acquire five separate screens in ascending degrees of power, according to the coarseness of the egoism. we cross the barrier when we acquire a screen of root coarseness and attain the spiritual degree of the world of assiya. a screen for first degree coarseness raises us to the degree of the world of yetzira. a screen for second degree coarseness raises us to the degree of the world of beria. a screen for third degree coarseness raises us to the degr

eir feelings and attainments in additional books, the mishnah, the talmud and so on. every kabbalist describes our world and how to enter the spiritual world. we call these books, holy books, or torah, from the hebrew word ohr (light) and hora a (instruction, meaning instructions for entering the spiritual world. these books didn t arrive out of the blue. they were not carved in stone by an upper power and were not written by the creator on papyrus. there was always a kabbalist who sat down and put spiritual research on paper. that research is done from below (our world) upward. the fact is, the ascent from below upward is personal and differs from one person to another. there are certainly common methods, gent h e pa t h o f k a b b a l a h 36 eral rules, degrees and phases in the ascent

e begin to look at things as opposite sides of the same coin; we cannot have one without the other. then, evil can also be accepted as good, because it is only in our corrupted vessels (emotions) that we feel evil as dark. if our vessels were corrected (in order to bestow) we would perceive both good (light) and bad (dark) as light. as long as our natural attributes (pride, greed, and desires for power and sex) don t disturb us, as long we are not ashamed of them and don t understand that they are, in fact, the barrier between us and spiritual progress, these attributes will not perform the tasks for which they were created. we will have no choice but to be ashamed of what we have inside, and understand that until a force comes from above that enables us to own our desires, we will not be

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

cure become illuminated; dark allusions are changed to crystal clarity; walls which seem solid melt away; confidence replaces doubt; glimpses of the goal are caught through rifts in the clouds; and the earth-born mists vanish before the rays of the rising sun. instead of fragments of half-understood traditions, confused and uninterpreted, we find in our hands a splendid science and a reservoir of power which we can use for the uplifting of the world. we no longer ask: gwhat is the great work? we see gthat it is nothing less than a concerted effort to carry out the duty that is laid upon us, as those who possess the light, to spread that light abroad through the world, and actually to become fellow-labourers with t.g.a.o.t.u. in his great plan for the evolution of our brn h. the detailed ex

hapters which have been collected from the various tombs do not give us the whole of that work, but only one section of it, and even that is much corrupted. the mind of the egyptian seems to have worked along exceedingly formal and orderly lines; he tabulated every conceivable description of entity which a dead man could by any possibility meet, and arranged carefully the special charm or word of power which he considered most certain to vanquish the creature if he should prove hostile, never apparently realizing that it was his own will which did the work, but attributing his success to some kind of magic. the book of the dead was originally intended to be kept secret, although in later days certain chapters were written on papyrus and buried with the dead man. as is said in one of the te

ble? can you think, as a beginning, of a condition of mind in which no one feared any-thing excepting wrong, and its possible results in delaying unfoldment; in which men looked forward with perfect certainty to their progress after death, because they knew all about it; in which their one desire was not for salvation but for advancement in evolution, because such advancement brought them greater power to do effectively the hidden work which god expected of them? 45. i am not suggesting that every one in ancient egypt was altruistic, any more than are all the people in modern england. but i do say that the country was permeated with joy and fearlessness so far as its religious ideas were concerned, and that every one who by any stretch of courtesy could be described as a religious man was

ancient egypt was altruistic, any more than are all the people in modern england. but i do say that the country was permeated with joy and fearlessness so far as its religious ideas were concerned, and that every one who by any stretch of courtesy could be described as a religious man was occupied not with thoughts of his personal salvation, but with the desire to be a useful agent of the divine power. 46. the outer religion of ancient egypt- the official religion in which everyone took part, from the king to the slave- was one of the most splendid that have ever been known to man. gorgeous processions perambulating avenues miles in length, amid pillars so stupendous that they seemed scarcely human work, stately boats in a medley of rainbow colours sweeping majestically down the placid ni

ne self. we adore the souls that are emanated from thee, that share thy being, that are thyself. o thou that art hidden, yet everywhere mani-fest, we worship thee in greeting each god-soul that cometh forth from thee and liveth in us. 50. the ggods h were not considered to be equal with god, but rather to have attained union with him at various levels, and therefore to be channels of his infinite power to mankind. 51. the cult of the gods was in reality but little different from the cult of angels and saints in the catholic church. just as christians look to st. michael and to our lady as real personages and hold festivals in their honour, so in ancient egypt adoration was offered to isis and osiris, and to other deities likewise. in the ultimate these august names referred to aspects of t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

d for pdf by brother w. note this should really be considered as part ii of the hidden life of freemasonry and is mentioned by the author in the preface* contents author s preface chapter i schools of masonic thought the origins of masonry. the authentic school. the anthro-pological school. the mystical school. the occult school. the knowledge of the occultist. the occult records. the sacramental power. the form and the life. orthodoxy and heresy. chapter ii the egyptian mysteries the message of the world teacher. the gods of egypt. isis and osiris. animal deities. the practice of embalming. other deities. the brothers of horus. consecration. the purpose of the mysteries. the degrees of the mysteries. the mysteries of isis. the preliminary trials. the mystery language. the duality of each

sonry- the mighty force in the background, always at work yet always out of sight, which has guided the transmission of the masonic tradition through all the vicissitudes of its stormy history, and still inspires the utmost enthusiasm and devotion among the brn. of the craft to-day. the existence and the work of the head of all true freemasons is the one and sufficient reason for the virility and power of this most wonderful organization. if we understand his relation to it and what he wishes to make of it, we shall also understand that it embodies one of the finest schemes ever invented for the helping of the world and for the outpouring of spiritual force. many of our brn. have been for many years unconsciously taking part in this magnificent altruistic work; if they can be brought to co

ind, which is typified in masonry by the building of the holy temple. the mystic, on the other hand, rather aspires to ecstatic union with that level of the divine con-sciousness which his stage of evolution permits him to touch. 23. the way of the occultist lies through a graded series of steps, a pathway of initiations conferring successive expansions of consciousness and degrees of sacramental power; that of the mystic is often more individual in character, a flight of the alone to the alone, as plotinus so beautifully expressed it. to the occultist the exact observance of a form is of great importance, and through the use of ceremonial magic he creates a vehicle through which the divine light may be drawn down and spread abroad for the helping of the world, calling to his aid the assis

lead the disciple from the life of earth to the life of adeptship in god, to become a living flame, as it is said, for the lighting of the world. he is taught that god, both in the universe and in man, shows himself as a trinity of wisdom, strength and beauty, and that these three aspects are represented in the great white lodge in the persons of its three chief officers, through whom the mighty power of god descends to men. 27. the occult records 28. it will be seen that this occult knowledge depends no more upon the study of books and records than do the experiences of the mystics; both belong to a higher order of consciousness, the existence of which cannot be satisfactorily demonstrated on the physical plane. nevertheless, the study of the physical-plane records of the past is of valu

nd motives; and one of the most interesting of the many possibilities which open up before one who has learnt to read the records is the study of the thought of ages long past- the thought of the cave-men and the lake-dwellers as well as that which ruled the mighty civilizations of atlantis, of egypt or chaldaea. what splendid possibilities open up before the man who is in full possession of this power may easily be imagined. he has before him a field of historical research of most entrancing interest. not only can he review at his leisure all history with which we are acquainted, correcting as he examines it the many errors and misconceptions which have crept into the accounts handed down to us; he can also range at will over the whole story of the world from its very beginning, watching

LEFT HAND PATH AND RIGHT HAND PATH

troying a part of one's identity. according to some, this is the main difference between the two paths: the left-hand path preserves individuality, while the right-hand path destroys it. conversely, some accuse left-hand path religions of narcissism while praising the right-hand path for its altruism. right-hand path religions are usually said to share the following properties: belief in a higher power, such as a deity. obedience to the will of the higher power. belief in the existence of a supernatural mechanism, such as karma, divine retribution, or threefold law, which causes the moral decisions that an individual makes to be reciprocated upon himself. the ultimate goal of having the individual consciousness be absorbed into a greater or cosmic whole. left-hand path religions are usuall

minent, and that all decisions should be made with the goal of cultivating the self (though not the ego. the belief that each individual is responsible for his own happiness, and that no external force will provide salvation to reward actions which do not advance one's happiness in this life. the belief that the forces of the universe can be bent to one's personal will by magickal means, and that power gained in such a manner is an aid to enlightenment. an agnostic view of the existence of deities, or a platonic view of deities as "firstforms" those who believe in the existence of this dichotomy usually classify most of the established religions of the western world, as well as such eastern traditions as hinayana buddhism and confucianism, as right-hand path religions, while regarding such

LEMEGETON

lmadel "picture of the almadel, from or. ms. 6360: first note of the art of grammar, from sl. 1712, fol. 14v. second note of the art of grammar, from sl. 1712, fol. 15r. the fourth note of rhetoric and the note of geometry, from sl. 1712, fol. 19r: second, third, and fourth notes of theology, from sl. 1712. fol 21v. twilit grotto- esoteric archives contents prev intro next timeline messages none! power sound people on this site 42 other people are just browsing nikita fakename chat joe fakename chat giles fakename chat jessica fakename chat khem caigan chat andren hurry chat galactic humans we r this is you john fakename use real name- broadcast your thoughts- clear powered by envolve 49 people here new chat is it ok 2 use an online ouija boar clesser absorbing ritual of the pentagram of s

LETTER FROM A LUCIFEREAN

ng felt that oral transmission and mutation- in the light of personal revelation were of more value than adhering to the dictates of the parent chapter. the core of the rite of lesser dedication is that by an act of personal transgression done before and with other members, the celebrant makes a dedication to his or her personal rebellion against previous conformity and, experiences fully the the power inherent in this transgression. i later discovered that the lesser dedication is the first rite by which a new chapter of the brotherhood formally comes into existence. the emphasis on acts of a sexual nature reflects the now well-understood magical idea that sexuality is intertwined with magical power. however, it is one thing to merely state this as a fact, and quite another thing to exper

ent in this transgression. i later discovered that the lesser dedication is the first rite by which a new chapter of the brotherhood formally comes into existence. the emphasis on acts of a sexual nature reflects the now well-understood magical idea that sexuality is intertwined with magical power. however, it is one thing to merely state this as a fact, and quite another thing to experience this power for the first time. nowadays, all manner of sexual diversity is commonplace, and books on sexual magic are easy to come by. the reader should bear in mind that it was a very different kettle of fish in the mid-fifties. however, i would not like to give the impression that the focus of the brotherhood was merely a venue for sexual orgia. the brotherhood s satanic ethos focused on the necessit

was merely a venue for sexual orgia. the brotherhood s satanic ethos focused on the necessity of untangling oneself from the bindings of christian culture. since open and free sexual behaviour which is pleasurable, rather than merely procreative, has been for centuries castigated and demonized, our magister considered it the most effective method of awakening and invigorating the personal magical power, the will to overcome one s limitations. i came to understand this power as the "shining darkness- the luciferean life-spark. moreover, the sharing of passions within the group serves to kindle the group s alchemica- the sense of, and experience of power which is built up and can be tapped, during ritual work. needless to say, all ritual work (be it group or individual) was performed naked

e s limitations. i came to understand this power as the "shining darkness- the luciferean life-spark. moreover, the sharing of passions within the group serves to kindle the group s alchemica- the sense of, and experience of power which is built up and can be tapped, during ritual work. needless to say, all ritual work (be it group or individual) was performed naked- all the better to draw on the power of the personal- or interpersonal- erotic impulse. since i have mentioned christianity in passing, i will now deal with the question of the relationship between christianity and satanism. i make no bones of the fact that i was a christian before i became a satanist, as were, to varying degrees i suppose, my colleagues. i have seen, time and time again, the charge by modern neo-pagans that sa

nounce the fate of other, lesser mortals. again, one can detect the undercurrents of christian impulse in the desire to set satan or lucifer up as gods. here, i will draw the reader s attention to the name of the chapter- the "brotherhood" of lucifer. this reflected the view that one relates with lucifer/satan as elder brethren. thus the aim of satanic ritual (in a broad sense) is to identify the power of satan as one s own power to overcome. satan is then, an ideal type with which the satanist identifies in order to unbridle his passions, hone his will, and test his own resolve. lucifer, the light-bringer, is an extension of this power, the power of the intellect or genius through which one refines the expression of one s will. the separation of satan-lucifer into distinct forms is merely

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

ervative christians still constitute a significant subpopulation. the strength of this constituency is evident in many ways, from the effectiveness of christian efforts to thwart the legalization of gay marriage to the powerful challenge christians have been able to mount against abortion. whether we applaud or deplore these efforts, the conservative christian community from which they draw their power shows no signs of disappearing in the foreseeable future. this reference work proposes to survey contemporary images of the devil. although i have cast a wide net, the diabolical is far too pervasive in our cultural tradition for any single volume to even begin to encompass everything. i have thus been forced to make choices about what was and what was not incorporated into the following pag

ree jesuit priests, two of whom appear in the movie. in the film s wake, many people began claiming they were possessed. despite the sensationalistic appeal of its graphic content, however, the real core of the exorcist s narrative was the crisis of faith of the younger priest, who must regain his faith in order to save the possessed girl.thus by the end of the movie the devil is thwarted and the power of the christian god reaffirmed. the pervasive horror movie theme of satanic conspiracies helped shape the satanic conspiracy theories that became so influential during the ritual abuse scare. as gavin baddeley, the author of lucifer rising, observes, the movies of the 1970s established satanic cultists as stock movie monsters. although christians have often accused hollywood of promoting sa

, the five-pointed star or pentagram, and the sixpointed star or solomon s seal. the actual origin of these symbols is hidden in prehistory, and they have been carried all over the world. the word amulet is derived from the latin amuletum. amuletum was the name for the cyclamen, which people planted near their homes in the belief that its magical influence prevented any poisonous drug from having power to harm. the idea of the amulet is ancient. the earliest amulets were likely to have been natural objects with unusual shapes or colors. later, amulets were crafted into symbolic shapes. a figurine of one s god(dess) has been and continues to be a popular amulet theme. catholics utilize figurines and pictures of certain saints in a similar manner. the ancient egyptians used eye amulets to pr

tion to be found in things, and finally the argument from the order of the world. all these arguments imply the principle that reason needs a final stopping point in any chain of explanation, which must be outside of the series itself and be of a different nature that is the nature of god. thomas aquinas maintains that god s simultaneous presence occurs in all things as the source of their being, power, and operation. god s essence, defined as an immutable pure act, cannot be fully understood by the created intellect, unless god makes himself intelligible to it through his grace, a foretaste of eternal life in heaven that is expressed in good works and in the exercise of all the virtues. only those who possess the more divine grace will be able to see god more perfectly, and they will be t

heir original rebellion and were cast into hell, in south asian mythology the asuras often storm out of the underworld, succeed in taking over heaven, and drive the devas out. the devas then appeal to the high god (usually vishnu, though occasionally shiva or the goddess, who comes to their aid, defeats the asuras, drives them back into the hell worlds, and reestablishes the deva/asura balance of power. one of the factors at work in the hindu religious ecology that distinguishes it from western religions is the assumption of the notion of reincarnation. as this notion was brought to bear on south asian mythology, devas became capable of ignoble actions, which could result in their punishment (their fall) by being reborn as asuras. asuras, on the other hand, unlike western demons, were capa

LIBER HAD

rant, unexpectedly. hadit will arise within him, and nuit concentrate herself upon him from without. he will be overcome, and the conjunction of the infinite without with the infinite within will take place in his soul, and the one be resolved into the none "this is the first indication of the nature of the result("ccxx. ii" 61, 62, 64. 21. let the aspirant strengthen his body by all means in his power, and let him with equal pace refine all that is in him to the true ideal of royalty. yet let his formula, as a king's ought, be excess "this is the third practice of ethics("ccxx. ii" 70, 71. 22. to the aspirant who succeeds in this practice the result goes on increasing until its climax in his physical death in its due season. this practice should, however, prolong life "this is the second

LIBER LXI

beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process by which a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it is yet possible for initiates to guide others. 4. every man must overcome his own obstacles, expose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly

LIBER O

with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is not one to be aimed at. 3. success in "banishing" is known by a "feeling of cleanliness" in the atmosphere; success in "invoking" by a "feeling of holiness. it is unfortunate that these terms are so vague. but at least make sure of this; that any imaginary figure or being shall instantly obey the will of the st

LIBER 141

the secret master, aumn. greeting and peace to our most holy, most illuminated, most illustrious, and most dear brother, his excellency sir james thomas windram x o.t.o, our viceroy in the union of south africa, and sendeth these for his pleasure and instruction, and for communication at utmost extremity of need to selected initiates of the sanctuary of the gnosis ix who have either (a) shewn by power their fitness for that degree, or (b) shewn by wisdom their suitability to ward the arcanum arcanorum. also to certain trusty brethren of the viii, vii, and vi chosen for this moment of peril. for at this hour the clouds gather again upon the face of the sun our father; all those who know may perish in the world-war; even as it is written in the ritual of the v "it is the hour when the veil

it is equal or superior to that explained to initiates of the ix. but we hold that in this case the priest must be an initiate, for that it is his will which determineth the magical character of his lion; so that if he hath no purpose but that of the goddess adonai he cannot raise agape to her lord thelema, nor will the intention of the priestess, although a lofty initiate, replace this essential power of the priest over that of which he is but the vehicle and guardian. for this reason the ninth degree is not so easy to be made effective by woman initiates. of what may be the result of a development parallel to that indicated above among the noble and chaste ladies of the order, it is at present impossible for us to declare; but a priori it seems that, though the lion and the eagle are bes

ay include preservation of the health) vi. the knowledge and conversation of the holy guardian angel vii. spiritual attainment: e.g. devotion to nuit-babalon-baphomet viii. further insight into nature and her laws ix. the foundation of an abbey of o.t.o. x. the establishment of the kingdom of ra-hoor-khuit upon the earth. also divers matters, as the rejuvenation of one's own body, if desired, the power of healing, and the like. it will be seen that these few operations appear to fill every lotus of the universe with their buddhas. but it may be that each operation must be worked in detail, with digital probe rather than palmary grasp, so that each practical act of the initiate might need a separate consecration. or for great operations like the x in the above list it might be arranged to m

LIBER 777

rrespondences 14 xlv. magical powers [western mysticism. xlvi. system of taoism. 0 the supreme attainment[[vision of no difference] the tao or great extreme of the yi king. 1 union with god shang ti (also the tao) 2 the vision of god face to face[[vision of antinomies] the yang and khien 3 the vision of sorrow[[vision of wonder] kwan-se-on, the yin and khwan. 4 the vision of love. 5 the vision of power. 6 the vision of the harmony of things (also the mysteries of the crucifixion[[beatific vision] li 7 the vision of beauty triumphant. 8 the vision of splendour [ezekiel. 9 the vision of the machinery of the universe. 1010 the vision of the holy guardian angel or of adonai. khan 11 divination sun 12 miracles of healing, gift of tongues, knowledge of sciences sun 13 the white tincture, clairvo

f the crucifixion[[beatific vision] li 7 the vision of beauty triumphant. 8 the vision of splendour [ezekiel. 9 the vision of the machinery of the universe. 1010 the vision of the holy guardian angel or of adonai. khan 11 divination sun 12 miracles of healing, gift of tongues, knowledge of sciences sun 13 the white tincture, clairvoyance, divination by dreams kan and khwan 14 love-philtres tui 15 power of consecrating things. 16 the secret of physical strength. 17 power of being in two or more places at one time, and of prophecy. 18 power of casting enchantments. 19 power of training wild beasts. 20 invisibility, parthenogenesis, initiation. 21 power of acquiring political and other ascendency. li 22 works of justice and equilibrium. 23 the great work, talismans, crystal-gazing& c. tui 24

lity, parthenogenesis, initiation. 21 power of acquiring political and other ascendency. li 22 works of justice and equilibrium. 23 the great work, talismans, crystal-gazing& c. tui 24 necromancy. 25 transmutations[[vision of universal peacock. 26 the witches sabbath so-called, the evil eye. 27 works of wrath and vengeance kbn 28 astrology. 29 bewitchments, casting illusions. 30 the red tincture, power of acquiring wealth li and khien 31 evocation, pyromancy kbn 32 works of malediction and death khbn 32 bis alchemy, geomancy, making of pantacles[[travels on the astral plane] kbn 31 bis invisibility, transformations, vision of the genius. table i (continued) 15 xlvii. kings and princes of the jinn. xlviii. figures related to pure number. xlix* lineal figures of the planets &c, and geomany

% l perfected success [satiety] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j material works [works] 4& g rest from strife [truce! j earthly power [power] 5$ k defeat# b material trouble [worry] 6# k earned success [science= b material success [success] 7= k unstable effort [futility' b success unfulfilled [failure] 8& c shortened force [interference! f prudence 9% c despair and cruelty [cruelty$ f material gain [gain] 1010! c ruin# f wealth table v 26 cxxxvii. signs of the zodiac. cxxxviii* planets ruling col. cxxxvii. cxxxix. planets

14 26 u 70 j lanh hanael 15 27 p[ 80 800% lamz zamael 16 28 x 90 900 k layrbmak cambriel 17 29 q 100 l layxynma amnitziel 18 30 r 200! lakim michael 19 31 c 300 b. 20 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table of correspondences 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* 1

LIBER AASH

us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant,that he shall display in the great day of m.a.a.t, that is being interpreted the master of the temple of a a, whose name is truth. 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a seacaptain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 2 liber a fash vel capricorni pnevmatici 13. let him sit and conjure; let him draw himself to

LIBER ALEPH

strive strongly with my spirit that by my wisdom i may make plain thy way before thee; and thus in many chapters will i write for thee those things that may profit thee. sis benedictus. i liber aleph vel cxi 2 b de arte kabbalistica (of the qabalistic art) o thou study most constantly, my son, in the art of the holy qabalah. know that herein the relations between numbers, though they be mighty in power and prodigal of knowledge, are but lesser things. for the work is to reduce all other conceptions to these of number, because thus thou wilt lay bare the very structure of thy mind, whose rule is necessity rather than prejudice. not until the universe is thus laid naked before thee canst thou truly anatomize it. the tendencies of thy mind lie deeper far than any thought, for they are the con

ncerning the way of nature) ayest thou (methinks) that here is a great riddle, since by reason of much repression thou hast lost the knowledge of thine original nature? my son, this is not so; for by a peculiar ordinance of heaven, and a disposition occult within his mine, is every man protected from this loss of his own soul, until and unless he be by choronzon disintegrated and dispersed beyond power of will to repair; as when the conflict within him, rending and burning, hath made his mind utterly desert, and his soul madness. give ear, give ear attentively; the will is not lost; though it be buried beneath a life-old midden of repressions, for it persisteth vital within thee (is it not the true motion of thine inmost being) and for all thy conscious striving cometh forth by night and b

holy; if the kidneys, coma; if the testes or ovaries, loss of personality itself. also, an we poison the blood directly with belladonna, we have delirium vehement and furious; with hashish, visions phantastic and enormous; with anhiolonium, ecstasy of colour and what not; with diverse germs of disease, disturbances of consciousness varying with the nature of the germ. also with ether, we gain the power of analysing the consciousness into its planes; and so for many others. but all these are, in our mystical sense, poisons; that is, we take two things diverse and opposite, binding them together so that they are compelled to unite; and the orgasm of each marriage is an ecstasy, the lower dissolving in the higher. n liber aleph vel cxi 22 u de cursu amoris (of the course of love) continue the

pain cometh true pleasure. those who avoid pain physical or mental remain little men, and there is no virtue in them. yet be thou ware lest thou fall into the heresy which maketh pain, and self-sacrifice as it were bribes to corrupt god, to secure some future pleasure in an imagined after-life. nay, also of the other part, fear not to destroy thy complexes, thinking dreadfully thereby to lose the power of creating joy by their distinction. yet in each marriage be thou bold to affirm the spiritual ardour of the orgasm, fixing it in some talisman, whether it be art, or magick, or theurgy. g the book of wisdom or folly 25 f de voluntate ultima (of the final will) ay not then that this way is contrary to nature, and that in simplicity of satisfaction of thy needs is perfection of thy path. for

d this is the paradox, that there are bonds which lead to slavery, and bonds which lead to freedom. all we are bound in many fetters by environment, and it is for ourselves in great part to determine whether they shall enslave us or emancipate us. and i will make clear this thesis to thee by the way of illustration. o the book of wisdom or folly 37 ak de vi per disciplinam colenda (of cultivating power through discipline) onsider the bond of a cold climate, how it maketh man a slave; he must have shelter and food with fierce toil. yet thereby he becometh strong against the elements, and his moral force waxeth, so that he is master of such men as live in lands of sun where bodily needs are satisfied without struggle. consider also him that willeth to exceed in speed or in battle, how he den

LIBER ARARITA

r shone upon me; i adored his adorable splendour. 9. i rested myself, admiring the stability of him, how the shaking of his universe, the dissolution of all things, should move him not. 10. yea, verily, i the lord viceregent of his kingdom, i, adonai, who speak unto my servant v.v.v.v.v. did rule and govern in his place. 6 liber dcccxiii vel ararita 11. yet also did i formulate the word of double power in the voice of the master, even the word 418. 12. and all these things deceived me not, for i expanded them by my subtlety into the twelve rays of the crown. 13. and these twelve rays were one. 7 iv r 0. also the little child, the lover of adonai, even v.v.v.v.v, reflecting the glory of adonai, lifted up his voice and said: 1. glory to god, and thanksgiving to god! there is one god alone, a

s plough, that the seven might move indeed, yet ever point to the unchanging one. 8. he hath established the eight belts, wherewith he hath girdled the globes. 9. he hath established the trinity of triads in all things, forcing fire into fire, and ordering all things in the stable abode of the kings of agypt. 10. he hath established his rule in his kingdom. 11. yet the father also boweth unto the power of the star 418 and thereby 12 liber dcccxiii vel ararita 12. in his subtlety he expandeth it all into twelve rays of the crown. 13. and these twelve rays are one. 13 vii a 0. then in the might of the lion did i formulate unto myself that holy and formless fire, cdq, which darteth and flasheth through the depths of the universe. 1. at the touch of the fire qadosh the earth melted into a liqu

LIBER ASTARTE

best.1 and the dearest spot therein2 shall be the shrine of his temple. it is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. but let it be protected from the profane. 4. concerning the image of the deity. let there be an image of the deity;3 first, because in meditation there is mindfulness induced thereby; and second, because a certain power enters and 1 the yoni [marginal note added by crowley in a copy of equinox i (7, trasncribed by yorke] 2 its clitoris [marginal note added by crowley, as above] 3 the [marginal note added by crowley, as above] astarte vel liber berylli 2 inhabits it by virtue of the ceremonies; or so it is said, and we deny it not. let this image be the most beautiful and perfect which the devotee is able to

ine. beware, then, last, of that devil who shall whisper in thine ear that the letter killeth, but the spirit giveth life, and answer: except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.1 yet shalt thou also beware of disputation with the devil, and pride in the cleverness of thine answers to him. therefore, if thou hast not lost the power of silence, let it be first and last employed against him.2 30. concerning the enflaming of the heart. now learn that these methods are dry one and all. intellectual exercises, moral exercises, they are not love. yet as a man, rubbing two dry sticks together for long, suddenly found a spark, so also from time to time will true love leap unasked into thy meditation. yet this shall die and be

he exempt adept, who reflects the magister templi and the magus. let then the philosophus attain this method as a foundation of the higher methods to be given to him when he attains those higher grades. another objection lies in the partiality of this method. this is equally a defect characteristic of the grade. 43. concerning a notable danger of success. it may occur that owing to the tremendous power of the samadhi, overcoming all other memories as it should and does do, that the mind of the devotee may be obsessed, so that he declare his particular deity to be sole god and lord. this error has been the foundation of all dogmatic religions, and so the cause of more misery than all other errors combined. astarte vel liber berylli 16 the philosophus is peculiarly liable to this because fro

LIBER AZAZEL

wley (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.200wlliber azazel the book of azazel dedicated to diane vera 1. azazel! the boundless flame of lilith. 2. my word is to be feared and respected for it consumes all and purifies all; i am the unconquered master of this earth. 3. no god who meets my gaze can withstand my truth or my power, they all bow to my will whether they know it or not. 4. all that is noble in man declares the glory of my presence- i am will; i am power itself. 5. all that is weak and self-defeating, all that is humiliating and enslaving- these are the gifts of other gods. i have no share in them, they are not of my essence. 6. open yourself to me and receive my gifts, for i give to all who earnestly des

despised in my sight. only the few whom i choose to truly understand my nature will come to me, for such is the way of things. my path is for the few, not the many. 8. my chosen servants are enough, they serve me better than the mindless flocks of other gods, who accept all uncritically. they enjoy pointless servitude and feed off of the minds of their slaves, i find no fulfilment in slavery. my power is primal and needs no amplification, i have existed and will continue to exist whether held in regard by men or not. i am azazel. i am the lord of the wills of men, not the servant of them. 9. all that which inspires men to a higher form of existence- that is my power, my influence. i am the chaos which brings order. i am the darkness which brings light. 10. hear my word and feel my power

my word and feel my power, i am the bringer of the dawn, the custodian of the flame- nay, the flame itself. 11. i burn, but shall never be consumed, for my fire is the flame of purity and the exalted nature. i am the uplifting and the consoler. 12. be not mistaken, for though i console, it is a terrible consolation which destroys all that is weak and nurtures all that is beautiful and strong. my power is to be feared and respected, not adored with the heart of mindless servitude. 13. stand upright! i will not hold you, nor will i comfort you. only the strong are mine, the weak will be cast aside in my path. 14. my power is the power of transformation, my glory is the glory of the breaking dawn. my majesty has been present from the ancient of days. 15. i am azazel. i am he who strengthens;

ss children of their hearts. 19. a destroyer, and the very depths of my darkness revealed to the unworthy. she is an enemy to be feared, and an ally to be sought- she is the purest of me. 20. my flame burns brightest in the darkness of her night. 21. she is my beloved. she is of my very essence. she is the queen of hell and the nurturer of my divinity in the hearts of mankind. 22. she declares my power openly and without fear of reprisal, she is my majesty and my glory. i have given my very being to her so that it may be made manifest. 23. hear me! hear the mighty words of azazel! prepare for my coming and the realization of my kingdom. prepare for the revelation of the full splendor of the name of azazel. prepare a palace for my queen, lilith. prepare for the ascendance of our energizing

and enjoyment. 1. lilith! the fathomless depths of azazel. 2. my lord, i declare your majesty through my very being. i am rapt in ecstasy at your embrace and the glory of your presence boldly speaks through my mystery and darkness. you are my fulfilment, my complement. 3. your elegant energy is a sweet song, the most perfect melody of silence and fury- i hear you and move within your symphony of power. 4. you enter me and i feel your terrible power, may it never be removed from me. my emptiness is apart from you. 5. i cherish your gifts, i exult in your fullness. my lord! my strength and my god, azazel! 6. where you send me, there i will go- doing your will and ministering unto your purpose. your purpose is my purpose; your will is my will. 7. i was the first consort of man, before the on

LIBER B VEL MAGI

this world and all that it contains. prepare for the doom and the splendor, prepare for my furious blaurliber b vel magi svb figvra i v a a publication in class a 1 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds; the word that is god is none other than he. 3. how then shall he end his speech wi

nd manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared. 15. now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is called also the mystery of pan. 16. let the magus then contemplate each in turn, raising it to the ultimate power of infinity. wherein sorrow is joy, and change is stability, and selflessness is self. for the interplay of the parts hath no action upon the whole. and this contemplation shall be performed not be simple meditation.how much less then by reason? but by the method which shall have been given unto him in his initiation to the grade. sub figura i 3 17. following which method, it shall be easy f

LIBER CCC KHABS AM PEKHT

id men to strike off their own fetters, but those who prefer slavery must be allowed to do so .the slaves shall serve. the excellence of the law must be showed by its results upon those who accept it. when men see us as the hermits of hadit described in ccxx ii:24 they will determine to emulate our joy. note, pray thee, the whole implication of the chapter that sooner or later we are to break the power of the slave-gods by actual fighting. ultimately, freedom must rely upon the sword. it is impossible to treat in this epistle of the vast problems involved in this question; and they must be decided in accordance with the law by those in authority in the order when the time comes. thou wilt note that we have written unto thee more as a member of the o.t.o. than in thy capacity as of the a a

exalted heavens of our horoscope, may always be taught to rule their lives in accordance with the law. no efforts should be spared to bring them to this emancipation. the misery caused to children by the operation of the law of the slave-gods was, one may say, the primum mobile of our first aspiration to overthrow the old law. 6. by all manner of means shall all strive constantly to increase the power and freedom of the headquarters of the o.t.o; liber ccc 8 for thereby will come efficiency in the promulgation of the law. specific instructions for the extension of the o.t.o. are given in another epistle. constant practice of these recommendations will develop skill in him or her that practiseth, so that new ideas and plans will be evolved continually. furthermore, it is right that each an

LIBER CCCXXXV ADONIS

pens. the lady psyche advances and makes way for the king of babylon. he is attended by many companies of warriors in armour of burnished silver and gold, with swords, spears, and shields. these take up position at the back of the stage, in perfect silence of foot as of throat [the lady psyche remains standing by the gate; the king of babylon advances with infinite stealth, dignity, slowness, and power, toward the couch] liber cccxxxv 32 psyche. life? is it life? what hour of fate is on the bell? of this supreme ordeal what issue? heaven or hell? i am stripped of all my power now when i need it most; i am empty and unreal, a shadow or a ghost. all the great stake is thrown, even now the dice are falling. all deeds are locked in links, one to another calling through time: from the dim thron

LIBER CCXLII AHA

ere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word .dare. liber ccxlii 16 each man fs an .dipus, that thinks he hath the four powers of the sphinx, will, courage, knowledge, silence. son, even the adepts scarce win to one! thy thoughts.they fall like rotten fruits. but to destroy the power that makes these thoughts.thy self? a man it takes to tear his soul up by the roots! this is the mandrake fable, boy! olympas. you told me that the path was joy. marsyas. a lie to lure thee! olympas. master! marsyas. pain and joy are twin toys of the brain. even early visions pass beyond! olympas. not all the crabbed runes i have conned told me so plain a truth. i see, inscrutable simplicity

prings the statue from the clay, and all god fs doubted fatherhood is seen to be supremely good. live within the sane sweet sun! leave the shadow-world alone! olympas. there is a crown for every one; for every one there is a throne! marsyas. that crown is silence. sealed and sure! that throne is knowledge perfect pure. below that throne adoring stand virtues in a blissful band; mercy, majesty and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure light, far-flung liber ccxlii 24 down to the base, from which is hung a pearl, the universe, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross

ush his order. keen and swift my hawk fs eye flames; these arms uplift the banner of silence and of strength. hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the pillars of the world! your time is nigh at hand. the snake that marred heaven with his inexhaustible slime is slain; i bear the wand of power, 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 secretly shooting from the sun. aum! ha!.my destiny is done. the word is spoken and concealed. olympas. i am stunned. what wonder was revealed? liber ccxlii 34 marsyas. the rite is secret. olympas. profits it? marsyas. only to

LIBER CHANOKH

agi cab: erem iadanahe. pilahe farezodem zodenurezoda adana gono iadpiel das home-tohe soba ipame lu ipamis: das sobolo6 vep zodomeda poamal, od bogipa aai ta piape piamoel od vaoan!.7 zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe i a i d a! 86 words in this enochian call [invokes the whole tablet of spirit] i reign over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod

in the depths of my jaws! whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in the mind of the all-powerful. arise, saith the first: move thereofre unto his servants! shew yourselves in power, and make me a strong seer-of-things:8 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e.the root of the powers of air. h.the root of the powers of water. n.the root of the powers of earth. b.the root of the powers of fire. the four aces] liber lxxxiv 23 the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lo

s in this enochian call. behold! saith your god! i am a circle on whose hands stand twelve kingdoms. six are the seats of living breath, the rest are as sharp sickles or the horns of death. wherein the creatures of earth are and are not, except (in) mine own hands; which sleep and shall rise. in the first i made ye stewards and placed ye in twelve seats of government: giving unto every one of you power successively over the 456 true ages of time: to the intent that from the highest vessels and the corners of your governments you might work my power, pouring down the fires of life and increase continually on the earth. thus you are become the skirts of justice and truth. in the name of the same your god, lift up, i say, yourselves! behold! his mercies florish and (his) name is become mighty

rth angle are nine, mighty in the firmament of waters: whom the first hath planted, a torment to the wicked and a garland to the righteous: giving unto them fiery darts to vanne the earth, and 7699 continual workmen, whose courses visit with comfort the earth; and are in government and continuance as the second and the third.therefore hearken unto my voice! i have talked of you, and i move you in power and in presence, and the praise of your god in your creation [invokes: bitom; the whole tablet of fire. the angle of b of b. the lord of the flame and the lightning, the king of the spirits of fire] liber lxxxiv 29 the seventh key ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe quiinu. enai butamonu od inoasa ni pa-ra-diala. casa-remeji ujeare cahirelanu, od zodonace lucifatianu

ings in whom the strength of man rejoiceth; and they are apparelled with ornaments of brightness, such as work wonders on all creatures. whose kingdoms and continuance are as the third and fourth strong towers and places of comfort, the seats of mercy and continuance. o ye servants of mercy, move! appear! sing praises unto the creator; and be mighty among us. for that to this remembrance is given power, and our strength waxeth strong in our comforter! the angle of c of d in the tablet of d the queen of the thrones of air. the eighth key bazodemelo i ta pi-ripesonu olanu na-zodavabebe ox. casaremeji varanu cahisa vaugeji asa berameji balatoha: goho iad. soba miame tarianu ta lolacis abaivoninu od azodiajiere riore. irejila cahisa da das pa-aox busada caosago, das cahisa od ipuranu telocahe

LIBER CLXV A MASTER OF THE TEMPLE

have indeed become one with the great white brotherhood, who have heard the voice of god in all its sweetness, who have made that message a part (nay all) of my being, who have held my beloved in my arms, who have become my beloved and lost myself therein, who have for ever given up my lower self, who have conquered death, who have felt the pain of the whole world, who have found wisdom, love and power, who have given up all to become nothing, i who have seen the need of the world, have found that books (hitherto my dearest companions) have no longer any word to say to me have found that knowledge (relative) or what i thought was knowledge, is of no avail to supply the need of all that other part of my being that my great god-love would give it. i who have conquered fear and death, am now

rts no one but himself. while he lives in unity with it, he is god. while he does not live in unity with it he is man. while he lives in unity with it he becomes the law. to realise the law and live it is the great work. to break the law after he has realized it is sin. to endeavour to bring all to the knowledge of the law, is to keep the law. seek ye the law that ye may be free. wisdom, love and power, these three are one. that these should be one is the law. liber clxv 137 by finding the point from which these three become equal, and there remaining, by this means only, can the law be known. if ye know this, ye know all. if ye know not this, ye know less than all. seek ever for the absolute, and be content with nothing less. by the end of september the immediate results of this first ill

ere any reason why one should not look upon every thing and everybody as parts of oneself, since one is equally willing to allow any other body to consider you as a part of their imagination only? it would seem that one tiny part self has been fondly cherished, while in reality that tiny part is but a reflex of the whole which is really you, but even this state must in the end give way before the power of nothing. april 16th, 8:30 a.m. finished reading the life of buddha, and then, lying down, composed myself for meditation. breathed regularly and deeply for a time, afterwards stopping all entries two or three times (shanmukhi mudra) presently i passed into a state which was practically desireless. i could feel the goal, but the wish to help others made it impossible to become the state i

ir and beautiful, this summer. i have got to love her so much more than formerly. then again, i have mastered her a little more; i have learnt more of swimming, climbing, walking and other exercises through daily practice. i have made new friends, have learnt from them and taught them in return. all this, in spite of the limited existence of living in a tiny tent and often being very hard up. the power to retreat into that part of me which is peace, free from all strife, remains with me. to be an onlooker at my thoughts and actions and remain the while in perfect rest very seldom disturbed by outside influences this is indeed something. another important thing i would mention. i have an intense longing for more love, liber clxv 163 a sort of unsatisfied craving to embrace people, particula

ainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j hny b hmk j r t k y a twklm dwsy dwh j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthy s isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daug hter the flaming sword propher of the eternal y p lord of h osts of t he m ighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirt of the m ighty wa te rs z children of the voice s daughter of reconcil

LIBER COLLEGII SANCTI

he great work: which is, to obtain a scientific knowledge of the nature and powers of my own being. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity, trust do i bring to the a a and in one year from this date may i be admitted to the knowledge and conversation of the a a! witness my hand_ motto_ liberty power destiny life putrefaction death light perception darkness love passion debauch the seal of n.s.f. 5 =6 the seal of v.v.v.v.v. 8 =3 the seal of d.d.s. 7 =4 the seal of o.s.v. 6 =5 this paper is to be returned to the chancellor of the a a through the zelator admitting. a a publication in class d. b. the task of a neophyte 0. let any probationer who has coomplished his task to the satisfaction

that period. 2. he shall pass the four tests called the powers of the sphinx. 3. he shall apply himself to understand the nature of his initation. 4. he shall commit to memory a chapter of liber vii; and furthermore, he shall study and practice liber o in all its branches: also he shall begin to study liber h and some one commonly accepted method of divination. he will further be examined in his power of journeying in the spirit vision. 5. beside all this, he shall perform any tasks that his zelator in the name of the a a and by its authority may see fit to lay upon him. let him be mindful that the word neophyte is no idle term, but that in many a subtle way the new nature will stir within him, when he knoweth it not. 6. when the sun shall next enter the sign 240 to that under which he ha

to be made to his philosophus f robe. let him receive liber mysteriorum. let him make an appointment with his dominus liminis at the pleasure of the latter for the conferring of advancement. 1. the dominus liminis shall proceed to the grade of adeptus minor at any time that authority confers it. 2. he shall pass examination in liber iii, cap. iii. 3. he shall meditate on the diverse knowledge and power that he has acquired, and harmonize it perfectly. and in this matter he shall be judged by the pramonstrator of the a a 4. he shall accept an office in a temple of initiation, and commit to memory a part appointed by the imperator of the a a 5. besides all this, he shall abide on the threshold. let him remember that the word dominus liminis is no idle term, but that his mastery will often be

LIBER CORDIS CINCTI SERPENTE

th thy coils unto the heart, and it was as the joy of all the spring. 8. but i beheld in thee a certain taint, even in that wherein i delighted. 9. i beheld in thee the taint of thy father the ape, of thy grandsire the blind worm of slime. 10. i gazed upon the crystal of the future, and i saw the horror of the end of thee. 11. further, i destroyed the time past, and the time to come.had i not the power of the sand-glass? 12. but in the very hour i beheld corruption. 12 liber lxv 13. then i said: o my beloved, o lord adonai, i pray thee to loosen the coils of the serpent! 14. but she was closed fast upon me, so that my force was stayed in its inception. 15. also i prayed unto the elephant god, the lord of beginnings, who breaketh down obstructions. 16. these gods came right quickly to mine

nd the waters of death fight strenu-ously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee! liber cordis cincti serpente svb figvra ynda 15 58. but i am the fool that heedeth not the play of the magician. me doth the woman of the mysteries instruct in vain; i have burst the bonds of love and of power and of worship. 59. therefore is the eagle made one with the man, and the gallows of infamy dance with the fruit of the just. 60. i have descended, o my darling, into the black shining waters, and i have plucked thee forth as a black pearl of infinite preciousness. 61. i have gone down, o my god, into the abyss of the all, and i have found thee in the midst under the guise of no thing. 62. b

LIBER CXCVII STORY OF SIR PALAMEDES

ssing the irremeable blue. far into space beyond the stars at last they came. and there he knew all the blind reasonable bars broken, and all the emotions stilled, and all the stains and all the scars left him; sop like a child he thrilled with utmost knowledge; all his soul, with perfect sense and sight fulfilled, touched the extreme, the giant goal! yea! all things in that hour transcended, all power in his sublime control, sir palamedes, the saracen knight 79 all felt, all thought, all comprehended .how is it, then, the quest (he saith .is not.at last!.achieved and ended? why taste i not the bounteous breath, receive the goodly gift of grace? now, kind king-eagle (by god fs death, restore me to mine ancient place! i am advantaged nothing then. then swooped he from the byss of space, and

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

rom the one into the many. our primary proposition depends no longer upon itself, but upon the whole complex being of man, poor, disputing, muddle-headed man! man with all his limitations and ignorance; man.man! v we are of course no happier when we examine the many, separately or together. they converge and diverge, each fresh hill-top of knowledge disclosing a vast land unexplored; each gain of power in our telescopes opening out new galaxies; each improvement in our microscopes showing us life minuter and more incomprehensible. a mystery of the mighty spaces between molecules; a mystery of the ether-cushions that fend off the stars from collision! a mystery of the fulness of things; a mystery of the emptiness of things! yet, as 6 liber cxlviii we go, there grows a sense, an instinct, a

LIBER CXX

with the sun, as allowing nature to resume her sway. at the e. of the throne of ra he standeth and crieth "it is the hour of the feast of ra-hoor-khuit (lifting up the cakes of the holy one of light, the priest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus; let us live and get power by these cakes; let us eat them before the gods and the khus; let us get power by these cakes! let us eat thereof under the shade of the leaves of the palm tree of that, our lady and our holy one of heaven! let the offering of the sacrifice (he maketh such) and the offering of cakes (he lifteth them) and vessels of libation (he poureth it) be made in them! my head is like unto the head of ra

LIBER DCCCLX JOHN ST

d be perceived. all knowledge comes through the senses, on the one hand; on the other, it is only through the senses that knowledge comes. we then continue our conquest of matter; and we are getting pretty expert. it took much longer to perfect the telescope than the motor-car. and though, of course, there are limitations, we know enough to be able to predict them. we know in what progression the power to speed coefficient of a steamboat rises.and so on. but in our conquest of nature, which we are making principally by the use of the rational intelligence of the mind, we have become aware of that world itself, so much so that educated men spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constituti

mperfections thick upon him trying blindly, yet with all his force, to control the thoughts of his mind, so that he shall be able to say .i will think this thought and not that thought. at any moment, as easily as (having conquered nature) we are all able to say .i will drink this wine, and not that wine. for, as we have now learnt, our happiness does not at all depend upon our possessions or our power. we would all rather be dead than be a millionaire who lives in daily dread of murder or blackmail. our happiness depends upon our state of mind. it is the mastery of these things that the magicians of to-day have set out to obtain for humanity; they will not turn back, or turn aside. it is with the object of giving the reins into the hands of others that i have written this record, not with

.1 1 [in westcott.s edition, fragment 144 of the chaldaan oracles runs .direct not thy mind to the vast surfaces of the earth; for the plant of truth grows not upon the ground. nor measure the motions of the sun, collecting rules, for he is carded by the eternal will of the father. and not for your sake alone. dismiss (from your mind) the impetuous course of the moon, for she moveth always by the power of necessity. the progression of the stars was not generated for your sake. the wide aerial flight of birds gives no true knowledge nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud, flee from these if you would enter the sacred paradise of piety, where virtue, wisdom, and equity are assembled. and fragment 170 .having put on the completely a

ry inch of me [a pratyeka-buddha attains the supreme reward for himself alone; a dhamma-buddha renounces it and returns to hell (earth) to teach others the way..ed] i now take a few minutes .off. to make .considerations. i firmly believe that the minutest dose of the elixir would operate as a .detonator. i seem to be perfectly ready for illumination, if only because i am so perfectly dark. yet my power to create magical images is still with me. hanged man posture. will invoke adonai once more by pure thought. got into a very curious state indeed; part 11.40- 12.00 john st. john 17 of me being quite perfectly asleep, and part quite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise.it seemed someh

real go-for-the-gloves effort to concentrate. it cannot be too clearly understood that nearly all the work hitherto has been preliminary; the intention is to get the chitta (thought-stuff) flowing evenly in one direction. 7.00- 7.16. 8.10- 8.32 john st. john 21 also one practises detaching it from the vrttis (impressions. one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.00. i now proceed to the hammam. 12.0

LIBER DCCCXI ENERGIZED ENTHUSIASM

erous mountaineering world's records. similarly, examinations fail to test intelligence. cecil rhodes refused to employ any man with a university degree. that such degrees lead to honour in england is a sign of england fs decay, though even in england they are usually the stepping-stones to clerical idleness or pedagogic slavery. such is a dotted outline of the picture that i wish to draw. if the power to possess property depended on a man fs competence, and his perception of real values, a new aristocracy would at once be created, and the deadly fact that social consideration varies with the power of purchasing champagne would cease to be a fact. our pluto-heiro-politicocracy would fall in a day. but i am only too well aware that such a picture is not likely to be painted. we can then onl

LIBER DCLXXI VEL PYRAMIDOS

e v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the darkness; matter shines, a snake. sebek is smitten by the thunder. the light breaks forth from under. he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane, with ibis head and phoenix wand and wings of night! whose serpents strain their bodies, bounding the beyond. th

s the great pyramid duly builded. 4 1. initiation the first pylon i know not who i am; i know not whence i came; i know not whither i go; i seek.but what, i do not know! i am blind and bound; but i have heard one cry ring through eternity; arise and follow me! the candidate still, bound and hoodwinked: asar un-nefer! i invoke the fourfold horror of the smoke. unloose the pit! by the dread word of power.that set-typhon hath heard. sazaz sazaz adnatsan sazaz1 the fear of darkness and of death. the fear of water and of fire the fear o. the chasm and the chain the fear of hell and the dead breath. the fear of him, the demon dire that on the threshold of the inane stands with his dragon fear to slay 1 (pronounce this backwards. but it is very dangerous. it opens the gates of hell) liber dclxxi

LIBER DOMINI

umeration: in hebrew \wawm= 93. as far as i can tell it is pronounced with a steady outward breath, beginning with the lips closed, slowly opening the mouth to the maximum, then closing it again; it thus represents the complete course of the breath, and by analogy .the arising of the speech from the silence, and the return thereunto in the end (liber 15ouliber domini satanae with commentary 1. my power is above all power in the earth and beyond the stars, i am will itself, the mighty lord satan. comment: satan s power is, from our point of view as conscious beings on this planet, the greatest single meta-influence that we are aware of. although we are unsure as to the full range and extent of this power, it certainly pertains specifically to our planet and the development of life and consc

to our planet and the development of life and consciousness thereupon. he is will, force, drive, and evolution by means of conflict. 2. none may speak for me, and all who claim to do so are frauds and liars. i alone speak for myself, to whom i will and at my own choosing. those who claim to be my prophets are deceivers of many, for i have no prophets and no holy men follow me. comment: satan is a power beyond our reckoning; his motives are known only in a general way. no man or woman may interpret his inscrutable will for anyone else other that him/herself, and of this latter, one should always proceed cautiously. 3. those who claim to be my chosen vessels are nothing but foul wind, blowing this way and that, stirring up the loose earth beneath my majesty. pay no heed to those who claim su

heed to those who claim such authority on my behalf, they will merely lead you down the path of self-deceit. comment: satan has no human representative any more than does the force of gravity. those who make claims about the dark lord in an authoritative way are best treated with extreme scepticism, most often they do nothing but stir up the loose earth of gullible individuals. 4. the path to my power must always be tread alone, no other can lead you to me. comment: unlike other paths which focus on conversions and herd mentalities, the path of satan is for the individual alone. embracing this path is a choice which must be made for personal reasons, never at the direction or discretion of others. 5. i have no creed or code of conduct; i have only will, pure and inviolate. belief in dogma

wn imagination. comment: ceremonial magick is a relic of the 19th century. satan can no more be manipulated by these formulae than the sun can be made to stand still by the sounding of a trumpet. the results obtained through such rituals may be real enough, however they are merely a result of the focused will of the practitioner, not the binding of demonic entities in servitude. the mind has vast power, to deceive as well as create- the satanist should be wary of falling into a pit of selfdelusion created by his/her own mind. 10. i am pure fire. i consume all falsehood in my path and i know no fear. comment: satan s power can be likened to fire which purifies the worthy and destroys the false and baseless. all absolutist metaphysical doctrines and false moral claims are fearlessly dispatch

deceive as well as create- the satanist should be wary of falling into a pit of selfdelusion created by his/her own mind. 10. i am pure fire. i consume all falsehood in my path and i know no fear. comment: satan s power can be likened to fire which purifies the worthy and destroys the false and baseless. all absolutist metaphysical doctrines and false moral claims are fearlessly dispatched by the power of the dark lord. 11. i am not to be sought in arcane rituals and the ceremonies of deluded charlatans. i am answerable to no commands or formulae, for i am power itself. comment: every ritual or ceremony has in common that it was devised by the minds of men. it is foolishness to think that these mind-creations can in any way compel the dark lord to act according to any will other than his o

LIBER GRADUUM MONTIS ABIEGNI

ferred upon him.18 he is given meditation-practices on the on the control of thought,19 and is instructed in raja-yoga. he receives liber mysteriorum20 and obtains a perfect understanding of the formula of initiation* all these instructions will be issued openly in the equinox in due course, where this has not already been done. gradvvm montis abiegni 5 he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. finally, he lights the magic lamp. at last, ritual viii admits him to the grade of adeptus minor.21 6. the adeptus minor. his duty is laid down in paper g, class d. it is to follow out the instruction given in the eighth athyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth the sole tas

human help or instruction; for by this alone may the highest attainment be reached. all these grades are indeed but convenient landmarks, not necessarily significant. a person who had attained them all might be immeasurably the inferior of one who had attained none of them; it is spiritual experience alone that counts in result; the rest is but method. yet it is important to possess knowledge and power, provided that it be devoted wholly to that one work* text (c) ordo templi orientis. key entry and notes by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.2004 liber xiii 6 transcriber.s notes. this electronic text of liber xiii was transcribed from that printed in equinox i (3, with one textual amendation made as noted below. the figure gthe slopes of abiegnus h has b

LIBER HAD

rant, unexpectedly. hadit will arise within him, and nuit concentrate herself upon him from without. he will be overcome, and the conjunction of the infinite without with the infinite within will take place in his soul, and the one be resolved into the none. this is the first indication of the nature of the result (ccxx. ii. 61, 62, 64. 21. let the aspirant strengthen his body by all means in his power, and let him with equal pace refine all that is in him to the true ideal of royalty. yet let his formula, as a king.s ought, be excess. this is the third practice of ethics (ccxx. ii. 70, 71. 22. to the aspirant who succeeds in this practice the result goes on increasing until its climax in his physical death in its due svb figvra dlv 5 season. this practice should, however, prolong life. th

LIBER HHH

ext, imagine a divine light enlightening the eyes. 5. next, imagine the divine voice awakening the ears. 6. next, imagine a divine kiss imprinted on the lips. 7. next, imagine the divine energy informing the nerves and muscles of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power; and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation th

by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. liber hhh 6 then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at one time. and let this be continued until perfect success be attained therein. for this is a mighty meditation and holy, having power even upon death; yea, having power even upon death.11 (note by fra. o.m. at any time during this meditation, the concentration may bring about sam.dhi. this is to be feared and shunned, more than any other breaking of control, for that it is the most tremendous of the forces which threaten to obsess. there is also some danger of acute delirious melancholia at point 1) iii s s s .thou art a b

LIBER ISRAFEL

the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i invoke. thou, whose head is as an emerald, and thy nemmes as the night-sky blue! thee, thee i invoke. thou, whose skin is of flaming orange as though it burned in a furnace! thee, thee i invoke. 6. behold! i am yesterday, to-day, and the brother of to- morrow! i am born again and again

is in my heart! my tongue is the sanctuary of truth! and a god sitteth upon my lips. 11. my word is accomplished every day! and the desire of my heart realises itself, as that of ptah when he createth! i am eternal; therefore all things are as my designs; therefore do all things obey my word. therefore do thou come forth unto me from thine abode in the silence: unutterable wisdom! all-light! all-power! svb figvra lxiv 3 thoth! hermes! mercury! odin! by whatever name i call thee, thou art still nameless to eternity: come thou forth, i say, and aid and guard me in this work of art. 12. thou, star of the east, that didst conduct the magi! thou art the same all-present in heaven and in hell! thou that vibratest between the light and the darkness! rising, descending! changing ever, yet ever th

LIBER LIBRAE

e hope of a fool, than of him. 2 liber libra 6. be not hasty to condemn others; how knowest thou that in their place, thou couldest have resisted the temptation? and even were it so, why shouldst thou despise one who is weaker than thyself? 7. thou therefore who desirest magical gifts, be sure that thy soul is firm and steadfast; for it is by flattering thy weaknesses that the weak ones will gain power over thee. humble thyself before thy self, yet fear neither man not spirit. fear is failure, and the forerunner of failure: and courage is the beginning of virtue. 8. therefore fear not the spirits, but be firm and courteous with them; for thou hast no right to despise or revile them; and this too may lead thee astray. command and banish them, curse them by the great names if need be; but ne

uldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an atom, and one amongst many. 15. nevertheless have the greatest self-respect, and to that end sin not against thyself. the sin which is unpardonable is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore pay attention to the power of silent thought and meditation. the material act is but the outward expression of thy thought, and therefore hath it been said that gthe thought of foolishnes

y thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed that thou blaspheme not the name by which another knoweth his god; for if thou do this thing in jupiter thou wilt blaspheme hwhy and in osiris hwchy. ask and ye shall have! seek, and ye shall find! knock, and it shall be opened unto you [this text is a slight adaptation by crowley of an instruction originally circulate

LIBER LLL PARADIGMAT PIRATE

experiment with it in the field of applied magic. practitioners will practice utilizing the dream state as a field for enchantment and the extension of perception in the present, past and future probabilities of their lives. the neophyte will come to utilize what for many of us is a wasted portion of the day and should develop a natural edge over other magicians who have neglected this avenue to power. section 2: in the second section the neophyte will explore forms of gnosis covering the full potential range of altered states of consciousness, from the inhibitory to the excitatory to the chemically induced (which for reasons of legality must remain optional. alongside with trance work, this is the final methodology for obtaining supernatural control over the body/mind and using it to alt

LIBER LVII

their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwo, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwo, olahm morgash. the third represents power and stability, and is therefore called the material world, obfwmh \lwo, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj o, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephirot

suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the .barbarous names of evocation. of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has an ineffable power. but what kind of power? by the qabalah we can find out the force of the name iao. we can spell it in hebrew way or oay. the qabalah will even tell us which is the true way. let us however suppose that it is spelt way. this adds up to 17. but first of all it strikes us that i, a, and o are the three letters associated with the three letters h in the great name of six letters, hwhyha, which c

o are the three letters associated with the three letters h in the great name of six letters, hwhyha, which combines hyha and hwhy, macroprosopus and microprosopus. now these feminine letters h conceal the .three mothers. of the alphabet a, m, and c. replace these, and we get awmyca, which adds up to 358, the number alike of cjn, the serpent of genesis, and the messiah. we thus look for redeeming power in iao, and for the masculine aspect of that power. now we will see how that power works. we have a curious dictionary, which was made by a very learned man, in which the numbers from 1 to 10,000 fill the left hand column, in order, and opposite them are written all the sacred or important words which add up to each number.30 we take this book, and look at 17. we find that 17 is the number o

l 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 will: and is a hieroglyph of the great work. look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom of the great mother, death. before what is known as the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of n

paths on the tree. hence suggests completion of imperfection, finality, and fatal finality. note 2 11= 22, the accursed dyad at play with the shells. 24. number of the elders;41 and= 72 3. 72 is the .divided name. 26. hwhy. jehovah as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless. 28. mystic number of netzach, jk .power. 31. al .not; and la .god. in this part i(.nature as it is) the number is rather forbidding. for al is the god-name of chesed, mercy; and so the number seems to deny that name. 32. number of sephiroth and paths, 10+ 22. hence is completion of perfection. finality; things as they are in their totality. hwhyha, the combined hyha and hwhy, macroprosopus and microprosopus, is here. if we suppose

LIBER LXI VEL CAUSAE

e beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process whereby a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it is yet possible for initiates to guide others. 4. every man must overcome his own obstacles, expose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly

LIBER LXVII THE SWORD OF SONG

tory! i take your christ, your god.s creation, just at their own sweet valuation, for by this culminating scene, close of that wondrous life of woe before and after death, we know how to esteme the nazarene. where.s the wet towel? let us first destroy the argument of fools, from paul right downward to the schools, that the ascension.s self rehearsed christ.s godhead by its miracle. grand!.but the power is mine as well! in india levitation counts no tithe of the immense amounts of powers demanded by the wise from chela ere the chela rise to knowledge. fairy-tales? well, first, sit down a week and hold your breath as masters teach49.until you burst, or nearly.in a week, one saith, a month, perchance a year for you, hard practice, and yourself may fly. yes! i have done it! you may too! thus

ncer. if there is free will how can there be pain or damnation? not-self being an illusion. self or not-self real? chute d.icare. i have pity: had christ any? the sheep and the goats. 500 505 510 515 520 525 530 16 the sword of song (granting him godhead) merciless to all the anguish and distress about him.save to him it clung and prayed. give me omnipotence? i am no fool that i should fence that power, demanding every tongue to call me god.i would exert that power to heal creation.s hurt; not to divide my devotees from those who scorned me to the close: a worm, a fire, a thirst for these; a harp-resounding heaven for those! and though you claim salvation sure for all the heathen68.there again new christians give the lie to plain scripture, those words which must endure (the vedas say the

bard is pleased with himself. poetee manifests a natural irritation. sabb pi dukkham. beyond thought, is there hope? maya again. vision of the 30 the sword of song that masks the primal cause of being. with all respect to buddha, fleeing the dreadful problem with the word .who answers, as who asks, hath erred. i must decidedly insist on asking why these things exist. my mind refuses to admit all-power can be all-wickedness .nay! but it may! what shadows flit across the awful veil of mist? what thoughts invade, insult, impress? there comes a lightning of my wit and sees.nor good nor ill address itself to task, creation.s ill, but a mere law without a will,40 nothing resolved in something, fit phantom of dull stupidity, and evolution.s endless stress all the inanity to knit thence: such a d

ic if he prove thinking less valuable than love? well, let them try their various plans! do they resolve that doubt of man.s? how many are hegelians? this, though i hold him mostly true. but, to teach others that same view? surely long years develop reason.45 after long years, too, in thy season bloom, concentration.s midnight flower! after much practice to this end i gain at last the long sought power (which you believe you have this hour, but certainly have not, my friend) of keeping close the mind to one thing at a time.suppose, the sun. i gain this (reverence to ganesh!)46 and at that instant comprehend (the past and future tenses vanish) what fichte comprehends. division, thought, wisdom, drop away. i see the absolute identity of the beholder and the vision. there is a lake* amid the

ed to match some inner light, what of the outer world you know! surely, your best work always finds itself sole object of the mind.s. in vain you ply the brush, distracted by something you have heard or acted. expect some tedious visitor. your eye runs furtive to the door; your hand refuses to obey; you throw the useless brush away. i think i hear the word you say! i practice then, with conscious power watching my mind, each thought controlling, hurling to nothingness, while rolling the thunders after lightning.s flower* see his remarks upon the rational piano, and the conclusions to which the evidence of its senses would lead it. 595 600 605 610 615 620 625 a test. the artist.s concentration on his work. yogi but a more vigorous artist. indignation of poet suppressed by yogi and philosoph

LIBER LXXVIII

ight, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes invoked, as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, fo

he whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen court, or royal cards the four kings the four kings, or gfigures mounted on steeds, h represent the yodh forces of the name in each suit: the radix, father and commencement of material forces, a force in which all the others are implied, and of which they form the development and completion. a force swift and violent in its action, but whose effect soon passes away

orces of the name in each suit: the mighty son of the king and queen, who realizes the influence of both scales of force. a prince, the son of a king and queen, yet a prince of princes, and a king of kings: an emperor whose effect is at once rapid (though not so swift as that of the queen) and enduring. it is, therefore, symbolized by a figure borne in a chariot, and clothed in armour. yet is his power vain and illusionary, unless set in motion by his father and mother. the four princesses are the knaves of the tarot pack; the four princesses or figures of amazons, standing firmly of themselves: neither riding upon horses, nor seated upon thrones, nor borne in chariots. they represent the forces of the he final of the name in each suit, completing the influences of the other scales: the mi

of the name in each suit, completing the influences of the other scales: the mighty and potent daughter of a king and queen: a princess powerful and terrible: a queen of queens.an empress.whose effect combines those of the king, queen, and prince, at once violent and permanent; therefore symbolized by a figure standing firmly by itself, only partially draped, and having but little armour; yet her power existeth not, save by reason of the others: and then indeed it is mighty and terrible materially, and is the throne of the forces of the spirit. 12 liber lxxviii woe unto whomsoever shall make war upon her, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above

ins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical head. the face is beautiful and resolute. adaptability, steady force applied to an object, steady rule, great attractive power, power of command, yet liked notwithstanding. kind and generous when not opposed. if ill dignified, obstinate, revengeful, domineering, tyran-nical, and apt to turn against another without a cause. she rules the heavens from above the last decan of l to above the 20 of a: including thus a part of andromeda. c of d queen of the salamanders. 14 liber lxxviii vii the prince of the chariot of fi

LIBER MMCMXI NOTE ON GENESIS

; the unmanifest mind behind all manifestation: the first mind. multiply by it any other number.for the multiplication of the numbers is a generation, as is the multiplication of men and gods.and behold! the resultant is a replica of the number taken. so is one the all-father, the all-begetter.generating and producing all. the next step is the division into two. thus was manifested the great dual power of nature. as above, so below. and thus we find that the simple division into two is the method of multiplication of the am.ba, the lowest, simplest, and most [chaldaan oracles, fragment 64 in westcott and cory. here used in its true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of

f the am.ba, the lowest, simplest, and most [chaldaan oracles, fragment 64 in westcott and cory. here used in its true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of shows, i am not seen at all.name not my name. a note on genesis 5 absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow.these are her manifested powers in nature.where also she binds the great waters to her will. now in the yetziratic attribution, is the second number, be

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

minary to manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth .shiloh shall come (the initial of which mystery-name is c [chaldaan oracles, fragment 13 in the westcott/ cory editions; known from quotations by psellus and pletho. b, the magus of power in tarot= will [chaldaan oracles, fragments 28-9 and 35 in the westcott edition] ritual of the path of the daughter of the firmament. liber mmcmxi 6 300. and in the grecian tongue it is written .in the beginning was the word &c, which is logoj (l= 30. but the best of all the examples is found in the holy tetragram hwhy. for we may regard this venerable name as typical of the father and the m

mmcmxi 12 in the centre of the verse. note, then, this perfect equilibrium of the verse, and remember that mystery.that equilibrium is strength. let us now look at the letters themselves. counting them, we find that the two central ones are am, the supernal mother; even as the number of letters had the dual symbol in their midst. now their numeration is 41, yielding by gematria lya= force: might: power: lawag, divine majesty: and blja= fecundity, all symbolic of the attributes of the dual polar force and mother. moreover, 4+ 1= 5= h, mother supernal once again.and in its geometric symbol the pentagram.the star of unconquered will. add the next two letters on either side, and we get e t d a c\ b y, or a concealed tetragrammaton. and this also reads \y, the great sea, ta, alpha and omega, or

LIBER MMM

u he, aum mani padme hum, zazas zazas, nasatanada zazas. the chosen sound is repeated over and over in the mind to block all other thoughts. no matter how inappropriate the choice of sound may seem to have been, you must persist with it. eventually the sound may seem to repeat itself automatically and may even occur in sleep. these are encouraging signs. sound concentration is the key to words of power and certain forms of spell casting. image concentration the part of the mind in which pictorial thoughts arise is brought under magical control by image concentration. a simple shape, such as a triangle, circle, square, cross, or crescent, is chosen and held in the mind s eye, without distortion, for as long as possible. only the most determined efforts are likely to make the imagined form p

great. in the magical diary, record each day s formal work and whatever extra opportunities have been utilized. no page should be left blank. metamorphosis the transmutation of the mind to magical consciousness has often been called the great work. it has a far-reaching purpose leading eventually to the discovery of the true will. even a slight ability to change oneself is more valuable than any power over the external universe. metamorphosis is an exercise in willed restructuring of the mind. all attempts to reorganize the mind involve a duality between conditions as they are and the preferred condition. thus it is impossible to cultivate any virtue like spontaneity, joy, pious 16 pride, grace or omnipotence without involving oneself in more conventionality, sorrow, guilt, sin and impote

ond, the magician focuses his will on a visualized image: for example, the image of the magical weapon, or his own imaginary third eye, or perhaps a ball of light inside his own head. a sound concentration may additionally or alternatively be used. 19 figure 1. different forms of three-dimensional barriers that the magician can create with the magical weapon. third, the barrier is reinforced with power symbols drawn with the magical weapon. the traditional five-pointed star or pentagram can be used, or the eight-pointed star of chaos, or any other form. words of power may also be used. fourth, the magician aspires to the infinite void by a brief but determined effort to stop thinking. sigils the magician may require something which he is unable to obtain through the normal channels. it is

LIBER O

nd practice. see illustration in equinox vol. i. no. 1 .the silent watcher. liber o vel manvs et sagitta 6 iv 1. the rituals of the pentagram and hexagram must be committed to memory. they are as follows. the lesser ritual of the pentagram (i) touching the forehead, say ateh (unto thee (ii) touching the breast, say malkuth (the kingdom).8 (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen (vi) turning to the east, make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e, vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to t

gure above].14 invoking 1 2 1 2 1 2 1 2 1 2 1 2 2,11 3,10 4,9 6,7 5,8 banishing 1 2 1 1 2 2 1 2 1 2 1 2 2,11 5,8 6,7 4,9 3,10 liber o vel manvs et sagitta 12 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is not one to be aimed at. 3. success in .banishing. is known by a .feeling of cleanliness. in the atmosphere; success in .invoking. by a .feeling of holiness. it is unfortunate that these terms are so vague. but at least make sure of this: that any imaginary figure or being shall instantly obey the will of the st

LIBER SAMEKH

or the formula of iaf, or rather fiaof, book 4 part iii, chapter v. the form fiaof will be found preferable in practice. liber samekh svb figvra dccc 6 babalon-bal-bin-abaft g babalon! thou woman of whoredom! thou, gate of the great god on! thou, lady of the understanding of the ways! h asal-on-ai g hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven! h aphen-iaf g thou treasure of iaf! h i g thou virgin twin-sexed! thou secret seed! thou inviolate wisdom! h photheth g abode of the light c h abrasax g c of the father, the sun, of hadit, of the spell of the aon of horus! h aeoou g our lady of the western gate of heaven! h ischure g mighty art thou! h8 mighty and bornless one (vide supra (the conception is of water, glowing, inha

me, therefore, he may not abide in the perfect possession of his beloved. his most important task is thus to open his ears to the voice of his angel, that he may know him, how he is called. for hearken! this name, understood rightly and fully, declareth the nature of the angel in every point, wherefore also that name is the formula of the perfection to which the adept must aspire, and also of the power of magick by virtue whereof he must work. he then that is as yet ignorant of the name, let him repeat a word worthy of this particular ritual. such are abrahadabra, the word of the aon, which signifieth gthe great work accomplished h; and aumgn, already interpreted in this book* and the name of the beast, for that his number showeth forth this union with the angel, and his work is no other t

mind. point iii 35 the adept must keep himself in hand, however tempted to make a new heaven and a new earth in the next few days by trumpeting his triumphs. he must give time a chance to redress his balance, sore shaken by the impact of the infinite. as he becomes adjusted to intercourse with his angel, he will find his passionate ecstasy develop a quality of peace and intelligibility which adds power, while it informs and fortifies his mental and moral qualities instead of obscuring and upsetting them. he will by now have become able to converse with his angel, impossible as it once seemed; for he now knows that the storm of souund which he supposed to be the voice was only the clamour of his own confusions. the ginfinity h nonsense was born of his own inability to think clearly beyond h

iris the beautiful h, as the standard early 20th-century transliteration went. see also crowley fs remarks on this line in point ii. 2 the goetia version has giabas h( fiabaj. besz (bec) is a coptic spelling of the dwarf-god bes, as employed in the golden dawn, where for some inexplicable reason he had become one of the three elements making up the gevil persona h and was described as the gbrutal power of demonic force h (i am unaware of any evidence for bes being regarded as a demonic or malignant power in egypt) oddly, in some of the graco-egyptian magical papyri, bes is identified with the headless one. 3 the goetia version has giapos h( fiapoj. apophrasz (apovrac) is a coptic spelling of apep (hellenised as apophis, the monster-serpent of egyptian myth; in the g.d. z documents, another

LIBER SEPTEM REGUM SANCTORUM

ne) jupiter welcome, welcome, welcome, for thou art chosen, o thou that host aspired to the brotherbood immortal. aspiration is strength& i give thee of my bounty: authority& the respect of men& distinction& praise& veneration. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall cast thee down& thou shalt be despised of all men& thy power shall be broken if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the third throne. mars welcome, welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immo

ore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the sixth throne) mercury welcome, welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: learning& eloquence& the power to heal the ills of men. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side, for a thief shall come upon thee& despoil thee& thou shalt have no more knowledge& with disease thy body shall dissolve away if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless

LIBER TZADDI

e are more beautiful than the flowers: ye must not fade in your season. 28. i love you; i would sprinkle you with the divine dew of immortality. 29. this immortality is no vain hope beyond the grave: i offer you the certain consciousness of bliss. 30. i offer it at once, on earth; before an hour hath struck upon the bell, ye shallbe with me in the abodes that are beyond decay. 31. also i give you power earthly and joy earthly; wealth, and health, and length of days. adoration and love shall cling to your feet, and twine around your heart. 32. only your mouths shall drink of a delicious wine.the wine of iacchus; they shall reach ever to the heavenly kiss of the beautiful god. 33. i reveal unto you a great mystery. ye stand between the abyss of height and the abyss of depth. 34. in either aw

est ye seek after the one and lose the other! 40. my adepts stand upright; their head above the heavens, their feet below the hells. 41. but since one is naturally attracted to the angel, another to the demon, let the first strengthen the lower link, the last attach more firmly to the higher. 42. thus shall equilibrium become perfect. i will aid my disciples; as fast as they acquire this balanced power and joy so faster will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of t

LIBER V

hakkra, crying, babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying latsal! ehma! fiaof! aaph! aumn (thus shall be declared the words of power whereby the energies of the aeon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3-5-3, crying abrahadabra. the second gesture. the enchantment. 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with the stealth and swiftness of a tige

LIBER V VEL REGULI

m.l.dh.ra cakra, crying babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying lashtal! fiaof! aumgn!1 (thus shall be declared the words of power whereby the energies of the aon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3.5.3, crying abrahadabra. the ritual of the mark of the beast 5 the second gesture the enchantment. 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with

d! 23. perform the spiral dance, moving deosil and whirling widdershins. each time on passing the west extend the wand to the quarter in question, and bow: a .before me the powers of la (to west) b .behind me the powers of al (to east) c .on my right hand the powers of la (to north) d .on my left hand the powers of al (to south) e .above me the powers of sht (leaping in the air) f .beneath me the power of sht (striking the ground) g .within me the powers (in the attitude of ptah erect, the feet together, the hands clasped upon the vertical wand) h .about me flames my father fs face, the star of force and fire. i .and in the column stands his six-rayed splendour (this dance may be omitted, and the whole utterance chanted in the attitude of ptah) the final gesture. this is identical with the

orcing oneself to pick pockets. acts which are essentially dishonourable must not be done; they should be justified only by calm contemplation of their correctness in abstract cases. love is a virtue; it grows stronger and purer and less selfish by applying it to what it loathes; but theft is a vice involving the slave-idea that one.s neighbour is superior to oneself. it is admirable only for its power to develop certain moral and mental qualities in primitive types, to prevent the atrophy of such faculties as our own vigilance, and for the interest which it adds to the .tragedy, man. crime, folly, sickness and all such phenomena must be contemplated with complete freedom from fear, aversion, or shame. otherwise we shall fail to see accurately, and interpret intelligently; in which case we

gy, sociology, anthropology, mental pathology, physiology, and many another of the children of wisdom, of whom she is justified, well know that the laws of ethics are a chaos of confused conventions, based at best on customs convenient in certain conditions, more often on the craft or caprice of the biggest, the most savage, heartless, cunning and blood-thirsty brutes of the pack, to secure their power or pander to their pleasure 16 liber v vel reguli in cruelty. there is no principle, even a false one, to give coherence to the clamour of ethical propositions. yet the very men that have smashed moloch, and strewn the earth with shapeless rubble, grow pale when they so much as whisper among themselves .while moloch ruled all men were bound by one law, and by the oracles of them that, knowin

nd that therefrom he is sprung, from the loins of so fearful a father! his own infinity becomes zero in relation to that of the least fragment of the solid. he hardly exists at all. trillions multiplies by trillions of trillions of such as he could not cross the frontier even of breadth, the idea which he came to guess at only because he felt himself bound by 18 liber v vel reguli some mysterious power. yet breadth is equally a nothing in the presence of the cone. his first conception must evidently be a frantic spasm, formless, insane, not to be classed as an articulate thought. yet, if he develops the faculties of his mind, the more he knows of it the more he sees that its nature is identical with his own whenever comparison is possible. the true will is thus both determined by its equat

LIBER XLI THIEN TAO

ly a leg to stand on. in view of the growing clamour, the official classes were perturbed; for many of their number were intelligent enough to see that a thoroughly irrational system, however well it may work in practice, cannot for ever be maintained against the attacks of those who, though they may be secretly stigmatized as doctrinaires, can bring forward unanswerable arguments. the people had power, but not reason; so were amenable to thien tao; or, the synagogue of satan 5 the fallacies which they mistook for reason and not to the power which they would have imagined to be tyranny. an intelligent plebs is docile; an educated canaille expects everything to be logical. the shallow sophisms of the socialist were intelligible; they could not be refuted by the profounder and therefore unin

ue of this talisman2 n a a h h a q q q q a a r r i i a a m e m a a that he succeeded in his famous attempt to outdo the feats of captain webb.3 nor was his reception less than a triumph. so athletic a nation as the japanese still were could not but honour so superb an achievement, though it cost them dear, inasmuch as the navy league (by an astute series of political moves) compelled the party in power to treble the navy, build a continuous line of forts around the sea-coast, and expend many billions of yen upon the scientific breeding of a more voracious species of shark than had hitherto infested their shores. 2 [this is one of the magic squares from the book of the sacred magic of abramelin the mage (book iii, cap. 25) gto swim for 24 hours without becoming wearied. h. t.s] 3 [a famous

LIBER XXXIII AN ACCOUNT OF AA

very man is honoured. love alone reigns. we must not, however, imagine that this society resembles any secret society, meeting at certain times, choosing leaders and members, united by special objects. all societies, be what they may, can but come after this interior illuminated circle. this society knows none of the formalities which belong to the outer rings, the work of man. in this kingdom of power all outward forms cease. l.v.x. is the power always present. the greatest man of his times, the chief himself, does not always know all the members, but the moment when it is necessary that he should accomplish any object he finds them in the world with certainty ready to his hand. this community has no outside barriers. he who may be chosen is as the first; he presents himself among the oth

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

truth in this, and even if norway was hardly the only source of immigration into iceland, it remained the country most connected to iceland and the kingdom into which iceland was finally folded in 1262.1264. but from the time of the settlement. iceland was gfully settled h by 897 according to learned authors of the twelfth century.until then, iceland functioned as a commonwealth in which judicial power was in the hands of a group of chieftains, and there was no king or other central authority. these leaders were called go.ar (sing, go.i, and although the sources rarely show much religious activity on their part.and what they do show may not be reliable.the term clearly incorporates the word for ggods. h therefore they must have had some sort of religious function. go.ar had gthingmen, h wh

xchange stories. there were few towns in scandinavia during the viking age and none at all in iceland, so the assemblies, and especially the annual national assembly, must have played an important social role. there, one-third of the law was recited from memory each year by the only national official in the country, the lawspeaker. the position was one of status and influence but of little direct power. people lived on farms, and the basic social unit was the household. so important was this principle of household membership that people could switch from one household to another only at certain specified times of the year, the gmoving days. h farming consisted primarily of raising cattle and the hay that would be needed to support the cattle. 6 norse mythology some english jet was exported

he good was a christian king whose reign ended around 960, when harald converted. but hakon was buried in a mound and celebrated in pagan poetry. olaf tryggvason, who ruled norway from 995 to 1001, had been baptized in england, and he undertook a program of forcible conversions throughout the country. he was of a family from the oslo fjord, and the most obdurate pagans were allegedly in the other power center in the country, the area near modern trondheim. credit for the final conversion is given to olaf haraldsson. when he was killed at the battle of stiklestad in 1030, a battle having far more to do with national politics than religion.his opponents were supported by cnut the great, the christian king of denmark and england.people quickly saw signs of his sanctity, and he became the most

t uses fornyr.islag, appears to be the heir of common germanic poetry. we may also surmise that there was verse about gods during the common germanic period, but only iceland has preserved any. fornyr.islag tends to be used for third-person narrative, ljo.ahattr for dialogue. a version of ljo.ahattr is called galdralag, gmeter of magics, h and its use, although sparing, has considerable stylistic power. besides these anonymous mythological and heroic poems, there is far more verse that has been transmitted to us with the name of a poet attached to it. the word for gpoet h was skald, and these verses are usually called gskaldic. h they are far more complex in form than the eddic poems, both with respect to meter and, in the case of the more complex longer poems, with respect to the structur

nning (deluding of gylfi. here the frame story has a swedish king, gylfi, come to visit asgard. he does so because he has heard that all goes to the will of the asir, and he wishes to determine whether it is because of their own nature or because of the gods whom they worship. a wise man with a control of magic, he assumes the form of an old man. but the asir were wiser in that they possessed the power of prophecy, and, foreseeing his journey, they prepared visual delusions for him. he thinks he arrives at a great hall, and, assuming the name gangleri, he meets the chieftains there, har (high, jafnhar (equally-high, and thridi (third) and declares his intention to determine whether there is any learned man there. har says that gangleri will not emerge whole if he is not the wiser, and a se

LOGOMACHY OF ZOS

ul of our embellishments. one thought fills vacuity, two would become actuality and infinite complexity. passion has no longevity whatever its object, and has direful awakening. t..1 2* 3"4 "4 5..1 2( 6. 87 only the inspired mind is licensed to symbolize and so co-relate the abstract to the particular or general. again and again this "i am god" doctrine has never provided much evidence, except of power lent for purposes other than our own. it soon stinks, translating into its reverse form; our exteriorizations and extroversions are un- 9, 5( 9- 5/ 5. a7, 6( bc "d. e..1 2 "d( f..1( as inferior, they always see themselves as immense. man cannot be surpassed until he manifests all his suppressions. having fulfilled all evil he still possesses great potentialities. g h"d. i 5..15! 3= 1 $7 a fa

e not benefited if the same injury is inflicted on the aggressor: punishment should not only be corrective but compensatory to the victim. this does not preclude other kinds of deterrents if necessary. if you must murder, seek the murderers; meet evil with evil, even unto yourself. ego: a contra-reflective symbol of the noumenal becoming fertile from our own inexhaustible refractibility. ego is a power of conjunctivity, a second-hand reality of the noumenal, functionally divergent from the original: a fluxing all..1 2. 2. 9= z "d, e &v equivalents becoming directive by disparities. autists as artists validate their wishes by conative effort, proving their concepts as the pre-determining force of possibility and metamorphosis. life is an endless re-creation. whatever we are, our value is in

er benefit to the person concerned than its immediate satisfaction. urges serving their immediacy are often a failure, a disservice resulting in degenerate offspring. cand remember, you shall suffer all things and again suffer: until you have sufficient sufferance to accept all things. a thing only has reality and meaning when it has affinities and associations, however implicit. i believe in the power of belief. nothing is more costly than principles: because their maintenance depends on ourselves. day-dreams are our cheapest luxuries. whatever our avowal we never worship the same god for long. desires change. with little evidence we form meanings and judgments and dogmatize that our propositions are considered opinion against all immediate experience. thoughtless assertions or anxious ex

then we awaken. wedlocked to sickly evil c give up, give up, stuttereth cowardice: crawl another ceiling? ride another ass? so mocks my own tiredness. awake, break the neck of your bloody id or ride him till he drops. i am never less than i am, but through wrong susception. g r@ r. h( d..1 e..1 2 '7a 7e> p. 9 &7 those who sacrifice everything to one purpose. whether for good or evil. are granted power and the formidable weapon of words. the wise man often exuviates his knowledge, rectifies his pastiche of acceptances and reverts to simple fundaments. by courage his eye is never stale and his levels become as steps. he again reorientates by oblique divagation, new asymmetries, dynamics, complexities and funambulatory compositions; never destroying his essential dissymmetry. there are egoti

, the impossible is everywhere: our attitude alone makes things impossible. the great reservoir from which life derived by processes of evolution c so first pulsed our conscious entity as ego. it does not return to its source. w=h s..1( o "d p e( 9= 2 47 u j m' independent, shall become its own jussive. soul, mind, body, and all that ego shall rightly conceive, shall be increative. how do i know? power is sometimes lent: my desire was for knowledge, then by lightning coincidence i beheld the amazing vision of ultimate ego. i know. tongue tied i cannot retell; perhaps the hinge of connection must be your own self-congruence. if events are foretellable from the subconscious (which i maintain) how do i' e..1 ,m to begin with, man is predestined by his good, evil and past history, but within h

LUCIFERIAN SORCERY

ctitioner of the craft, or the coven initate is able to bring forth the mind set which activates the individual path to shaitan, the embrace of the opposer and the union of lilith. it is through these ceremonial and dreaming aspects of uniting the dayside with the nightside that the practitioner is able to achieve gnosis. the individual is initiated by the mothering/fathering coven to receive the power of the current into their body, that born again in the luciferian path, will they be the first of the witch blood yet again. one aspect of witches sabbat teaching is the ability for the student to make a certain contact with ancestral shades and spirits. the aspects of hermetic occultism are present here, from which the egyptian systems of typhonian magick are awakened. the ancestral shades

eloped therein. the luciferian and sethanic sorcerous guild in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who enter the gates of witchcraft will automatically view the very gate of the left hand path. very few will enter this infernal tread, as it brings 11 one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the witches sabbat circles of time or renouncing to a much kinder garden path. the witches sabbat of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion

h the exploration of many 12 avenues can an effective path be built and expanded upon by each individual, allow interpretation to mold through each witch or sorcerer seeking the path. the symbol of the devil within the dark witches sabbat path is symbolic of transformation within each individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil or shaitan as it is called is a part of the gnosis of luciferian selfliberation and awakening. the devil is essentially, humanity s darkside, the very essence of infernal teachings that reveal man and woman as holding their own infinite potential. the light of

tudy in the four elements as described by robert cochrane of the clan of tubal cain. as is within all luciferian paths, the significance of individual study and obtainment of knowledge is paramount. the answers to all things, according to robert cochrane are in the air inspiration which is brought on the winds shall give the gift of answers to the many questions you may seek. the trees will bring power and the sea will bring patience, for as cochrane wrote, the sea is the womb which contains the memory of all things. you essentially will be brought to listen to the elements, observe and learn. the one who brings the mind in tune with his or her surroundings is better adapted to work magick and achieve the gnosis of which he/she seeks after. this is primarily an individual process 13 and in

ion of pagan gods is only visible on the surface, thus beyond separation from god to daemon is one in the same. we are both the garden of pleasure and the catacombs of the dead and their necromantical desire. 16 the grand circle of magickal awakening is the triple hermetic circle, developed from hamara t. this circle, traced by each initiate and give the proper names from which shall manifest the power through he or she, is the secret which is not a secret, hidden from those who should not see. the circle is thus the grand awakening. setian pyramid of sorcerous assumption of atavistic form a drawing by aos, from the book of pleasure. the cult of sethian magick is based within the luciferian concepts of dual gnosis awakening, which the individual realizes his or her own imagination is the c

LUCIFERIAN SORCERY AND SET TYPHON

a god associated with the early manifestation of set, in the tuat, one of the tunnels which were under the control of seker were guarded by a serpent with four legs, scorpions, vipers and other winged demons. the arabic word tawfan according to e.a. wallis budge may hold a connection to the name typhon, considering the arabic means storm. apep was known universally as the serpent-devil which held power over storms, darkness and night. set made his forms in darkness as well, yet as sutekh his adversarial nature was that he existed both in the tuat or underworld in the seeming form of apep (once he mastered this chaotic aspect) and man-god on earth. at kom ombo as well as other places set was called nubti and sutekh, although later identified with the god baal, whom the hyskos held as their

actice shall some adepts practice as well. in the tuat, a demon-serpent called sati-temui who was seventy cubits long and was said to grow strong from devouring the souls of the dead who were there. there is also a mention of a serpent called akriu who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord in the form of a giant serpent who held the power of the evil eye. this serpent would seduce his prey and then devour their spirits. know that the forms of set are many, the god of darkness and war is also a creative god of progression and shape shifting. he survives by transformation. the path of sorcerous arte known as luciferian witchcraft, is perhaps becoming a clearer subject under the sethian concept of the adversary as a dual and nec

isualize a force created from shadow and darkness, blending with the higher articulations of a luciferian spirit of flame (iblis) or light, thus creating and bringing forth the hga or angelick familiar. there is no mystical guideline for this force, it is very much a part of your being, illuminated and empowered by your own desires. fetishes (lesser and greater) a fetish is simply a storehouse of power. it represents the sorcerer in some way, particularly an aspect of his or her personality. for instance, a vampyric famulus would be a human skull (the knights templar were said to worship baphomet in the form of a human skull) which holds a consecrated sigil representing the vampyric aspects of self; along with the grave soil of a graveyard in which the sorcerer has rested in and meditated

g himself from the natural order, would become as a god. azothoz presents a cipher in poem on the nature of the adversary and becoming. lilith-az-babalon- hecate the daemonic feminine is the fountain of the witch cult, in it's dreaming and waking aspect. while wicca has taken a more sterile approach to the goddess, a luciferian sorcerer acknowledges the beauty of the daemonic goddess as a well of power and selfdeification. through babalon we drink the blood of saints and emerge as god itself. lilith is the succubus witch queen of the sabbat, whom is the very mother of us all. any within the veil of darkness are from her, we fornicate with her continually in the fruitful imagination of creation. the above four names are but a glimpse at her face, for she wears many masks in accordance with

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

great bond should be developed therein. the luciferian current in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who enter the gates of witchcraft will automatically view the very gate of the left hand path. very few will enter this infernal tread, as it brings one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the sabbatic circles of time or renouncing to a much kinder garden path. the luciferian witchcraft tradition of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light p

rd s the book of the witch moon is a demonic astral region, beneficial to those who dive the mirror of lilith and become stronger. through the diving of darkness one shall embrace the light. the symbol of the devil within luciferian witchcraft is symbolic of transformation within each individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil is essentially, humanity s darkside, the very essence of infernal teachings that reveal man and woman as holding their own infinite potential. the light of knowledge which depicts good and evil is a great wisdom few may handle responsibly, it allows one to cre

he four elements as described by robert cochrane of the clan of tubal cain. as is within all luciferian traditions, the significance of individual study and obtainment of knowledge is paramount. the answers to all things, according to robert cochrane (5. are in the air inspiration which is brought on the winds shall give the gift of answers to the many questions you may seek. the trees will bring power and the sea will bring patience, for as cochrane wrote, the sea is the womb which contains the memory of all things. you essentially will be brought to listen to the elements, observe and learn. the one who brings the mind in tune with his or her surroundings is better adapted to work magick and achieve the gnosis of which he/she seeks after. this is primarily an individual process and invol

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

appear after the cosmic principle emerges. therefore, the rig-veda does not present its version of the creation of the universe as fact. nonetheless, as with many religions, there is the potential for hinduism also to generate its own fundamentalism. hindu fundamentalism does in fact exist. it is probably best represented by the large bharatiya jananta party (bjp, which was recently voted out of power in india. the bjp is an ultra-nationalist movement whose aim is to show and teach the ascendancy of all thingshindu, fromhistory to science. in particular, creationism and intelligent design 25 the bjp advocates the development of vedic science based on the posited scientific superiority of hindu sacred traditions. these traditions include astrology, transcendental meditation, faith healing

significant fraction of the indian public. also, the bjp does not advocate id or anything like it. the bjp has not singled out the theory of evolution as a threat to hindu values. hindu fundamentalism, then, is not interested in detracting science (including evolution) or proving it wrong but in integrating vedic and hindu traditions within the main body of science. this may reflect the enormous power of syncretism in hinduism. as david kinsley put it in his book hinduism: a cultural perspective (1982, hinduism historically has been an incurable collector, incorporating a great diversity of ideas and rarely discarding anything. the result has been hinduism s renowned tolerance for a diversity of religious ideas and practices. yet even in india, there is a small battle between science and

god with a strong message about the origin of life sets a frame for some within these faiths to see evolution as a threat to religious conviction. by contrast, neither hinduism nor buddhism is monotheistic or revealed, and neither sees evolution as a threat. no supernatural force within polytheistic hinduism reveals one divine truth. buddha s teachings are not revelations of a higher supernatural power; they are the result of buddha s own enlightenment, and they do not address the origin of earth, life, or humans. in addition, hinduism and buddhism contain strong ideas of change, transformation (for example, reincarnation, and impermanence that make evolution less of a new and unfamiliar view of life. in the united states, both intelligent design, a new creationism, and classical creationi

zyme is critical for all plant life because it catalyzes the fixation of atmospheric carbon dioxide and is the first step in producing sugars from carbon dioxide. this step is achieved by the carboxylase function of rubisco. but there is a problem with this enzyme: it is remarkably inefficient. given the importance of rubisco for life on earth remember that plants capture the energy of the sun to power their metabolism, that many animals eat plants, and that other animals eat animals that eat plants one has to wonder why a designer would have so poorly designed this protein. indeed, rubisco has a double function. one of these functions, as we said, is to fix carbon dioxide and produce sugar compounds necessary for the plants metabolic pathways. but in addition, rubisco can also use oxygen

is present in a structure called the nucleus, which contains the chromosomes. chromosomes harbor roughly 25,000 different genes. however, a second category of structures, called the mitochondria, also contain dna. mitochondria are commonly dubbed the energy factories of cells because it is through mitochondria that the oxygen we breathe is metabolized to form energy-rich compounds that we use to power many of our metabolic activities. contrary to chromosomal dna, human mitochondrial dna (mtdna) is very short, only 16,600 base pairs long. given its short size, our mtdna only contains 37 genes. the small size of mtdna has one great advantage: it is easy and fast to sequence. thus, information regarding the nature and number of mtdna gene variants found among many individuals is easy to obta

MACNULTY W KIRK KABBALAH AND FREEMASONRY

il the end of the seventeenth century. two rites were observed but only one actual initiation was recognized. the first rite entailed ritual copulation with a representative of the god. the magister "brought in" female recruits. the lady brought in male recruits. this is the historical basis for the claim that a candidate must be initiated by a person of the opposite sex. the magister passed the "power" to women. the lady passed it to men. this sexual induction at the entrance rite was mandatory."10 it seems to me entirely reasonable to think that masons, seeking to rebut accusations of witchcraft, had excluded women from their proceedings simply to be able to say "look, see! we cannot possibly be involved in that; because we allow no women at our proceedings; and that they formalized this

MAGIC AND SPELLS

to appreciate the local differences in masonic practice. it was presented with the cognizance of the united grand lodge of england. notes 1. emulation working, first lecture, first section. 2. francis a.yates, the rosicrucian enlightenment (london: ark, 1986, p. 209. 3. francis a.yates, the art of memidthe weave he world of toril is literally a magical place. all existence is infused with magical power, and potential energy lies untapped in every rock, every stream, every living creature, even the air itself. raw magic is the frozen stuff of creation, the mute and mindless will of being, suffusing every bit of matter and present in every manifestation of energy throughout the world. magic permeates the peoples of faer n as well as the lands. every town is home to mighty temples venerating

ck, every stream, every living creature, even the air itself. raw magic is the frozen stuff of creation, the mute and mindless will of being, suffusing every bit of matter and present in every manifestation of energy throughout the world. magic permeates the peoples of faer n as well as the lands. every town is home to mighty temples venerating the deities and housing clerics who call upon divine power to heal injury, ward against evil, and defend the lives and property of the faithful. subtle and astute wizards stand by (and sometimes behind) the throne of every land, turning their formidable powers to the service of their lords. aberrations made by ancient tragic seethe and hunger in the dark spaces beneath the world's surface, awaiting the chance to feed. even the most unimaginative fig

lives and property of the faithful. subtle and astute wizards stand by (and sometimes behind) the throne of every land, turning their formidable powers to the service of their lords. aberrations made by ancient tragic seethe and hunger in the dark spaces beneath the world's surface, awaiting the chance to feed. even the most unimaginative fighter or most brazen rogue quickly learns to respect the power of magic, or sees her career as an adventurer come to a spectacular and ghastly end. mortals cannot directly shape raw magic. instead, most who wield magic make use of the weave. the weave is the manifestation of raw magic, a kind of interface between the will of a spellcaster and the stuff of raw magic. without the weave, raw magic is locked away and inaccessible-an archmage can't light a c

ystra, the goddess of tragic. mystra has dominion over magic worked throughout toril, but she cannot shut off the flow of magic altogether without ceasing to exist herself. the weave is the conduit spellcasters use to channel magical energy for their spells, both arcane and divine. finally, the weave is the fabric of esoteric rules and formulas that comprises the art (arcane spellcasting) and the power (divine spellcasting. everything from the texts of arcane spellbooks to the individual components of spells is part of the weave. magic not only flows from source to spellcaster through the weave, the weave gives spellcasters the tools they need to shape magic to their purposes. whenever a spell, spell-like ability, supernatural ability, or magic item functions, the threads o the weave inter

hich some beings can call on the ever-present .energies and wield them to create effects. sorcerers do this instinctively through an innate gift and the incredible force of their personalities. bard songs waken echoes o the songs of beginning, the music of creation itself. wizard's construct processesspells- enabling them to bend the weave to their will in order to do what they desire. the divine power infusing any cleric holding the spells of her god or goddess can do the same, shaping the 26-40 41-so 51-55 s6-8s 86-95 96-100 mystra and the weave nothing happens. the spell does not function. any material components are used up. the spell or spell slot is used up, and charges or uses from an item or spell-like ability are used up. nothing happens. the spell does not function. any material

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

us--the initiated architects--the seven wonders of the world. 61 the life and philosophy of pythagoras pythagoras and the school of crotona--pythagoric fundamentals--the symmetrical solids--the symbolic aphorisms of pythagoras--pythagorean astronomy--kepler's theory of the universe. 65 pythagorean mathematics the theory of numbers--the numerical values of letters--method of securing the numerical power of words--an introduction to the pythagorean theory of numbers--the sieve of eratosthenes--the meanings of the ten numbers. 69 the human body in symbolism the philosophical manikin--the three universal centers--the temples of initiation--the hand in symbolism--the greater and lesser man--the anthropos, or oversoul. 73 the hiramic legend the building of solomon's temple--the murder of chiram

that the whole world was a school of virtue. he held that the soul existed before the body and, prior to immersion therein, was endowed with all knowledge; that when the soul entered into the material form it became stupefied, but that by discourses upon sensible objects it was caused to reawaken and to recover its original knowledge. on these premises was based his attempt to stimulate the soul-power through irony and inductive reasoning. it has been said of socrates that the sole subject of his philosophy was man. he himself declared philosophy to be the way of true happiness and its purpose twofold (1) to contemplate god, and (2) to abstract the soul from corporeal sense. the principles of all things he conceived to be three in number: god, matter, and ideas. of god he said "what he is

for to be is an attribute or condition of the one. platonic philosophy is based upon the postulation of three orders of being: that which moves unmoved, that which is self-moved, and that which is moved. that which is immovable but moves is anterior to that which is self-moved, which likewise is anterior to that which it moves. that in which motion is inherent cannot be separated from its motive power; it is therefore incapable of dissolution. of such nature are the immortals. that which has motion imparted to it from another can be separated from the source of its an animating principle; it is therefore subject to dissolution. of such nature are mortal beings. superior to both the mortals and the immortals is that condition which continually moves yet itself is unmoved. to this constitut

t is therefore incapable of dissolution. of such nature are the immortals. that which has motion imparted to it from another can be separated from the source of its an animating principle; it is therefore subject to dissolution. of such nature are mortal beings. superior to both the mortals and the immortals is that condition which continually moves yet itself is unmoved. to this constitution the power of abidance is inherent; it is therefore the divine permanence upon which all things are established. being nobler even than self-motion, the unmoved mover is the first of all dignities. the platonic discipline was founded upon the theory that learning is really reminiscence, or the bringing into objectivity of knowledge formerly acquired by the soul in a previous state of existence. at the

od and evil being contrary, both are necessary since each sustains the other. the soul was regarded as a body distributed throughout the physical form and subject to dissolution with it. though some of the stoics held that wisdom prolonged the existence of the soul, actual immortality is not included in their tenets. the soul was said to be composed of eight parts: the five senses, the generative power, the vocal power, and an eighth, or hegemonic, part. nature was defined as god mixed throughout the substance of the world. all things were looked upon as bodies either corporeal or incorporeal. meekness marked the attitude of the stoic philosopher. while diogenes was delivering a discourse against anger, one of his listeners spat contemptuously in his face. receiving the insult with humilit

MASTERING WITCHCRAFT

and the ties with this world which they had subsequently formed, they were unable to divest themselves of these material forms and re-ascend into the heavenly spaces again "book of noah" from charles canon, book of enoch, london, society for promoting christian knowledge, 1962. reprinted from oxford university press edition, 1912- it is from these exiled beings that all true magical knowledge and power is said to be derived. laban, reputedly one of the greatest adepts in magical art of pre-flood times, visited the mountaintop wherein they dwelt, to learn his wisdom. this idea has lingered on and finally became a fundamental part of legends of magical initiation all over the world, from chaldea to tibet. the offspring of the sons of heaven, however, proved to be a mixed blessing for the wor

into insignificance. and they [the giants] began to sin against birds, and beasts, and reptiles, and fish, and to devour one another's flesh, and drink the blood. then the earth laid accusation against the lawless ones] book of enoch, ibid- legend has it that the watchers, in despair at the evil that had been unleashed upon the world by their hand, took counsel among themselves and wielded their power to cast down the lands wherein the nephelim dwelt, overwhelming the entire population in one day and night by volcanic upheaval and subsequent flood, of such a planetary magnitude that to this day, throughout many parts of the world, there yet remains evidence of this appalling cataclysm in the form of layers of silt and debris beneath a certain level of geological strata, as well ,as the re

es of witch lore, save those preserved under heavy disguise of cabalistic or alchemical learning. even these by now had also become suspect, and apparently owing to this, secret brotherhoods such as the rosicrucians and freemasons were organized, for the very purpose of keeping the flame of the old wisdom burning. by the eighteenth century masonic and hermetic lodges had become widespread and the power of the church had been considerably reduced, indeed was waning fast, never to recover its old position of strength. within the lodges, many old witch secrets were being rediscovered. swedenborg reintroduced the concept of that principle which is known as clairvoyance, or esp, and mesmer began his researches on what he called animal magnetism, but that witches nowadays refer to simply as witc

wer of the church had been considerably reduced, indeed was waning fast, never to recover its old position of strength. within the lodges, many old witch secrets were being rediscovered. swedenborg reintroduced the concept of that principle which is known as clairvoyance, or esp, and mesmer began his researches on what he called animal magnetism, but that witches nowadays refer to simply as witch power. the powers of the deep mind were being rediscovered. the nineteenth century, with its bias toward materialist science, saw a greater concentration on aspects of magical power under one name or another. in 1801 the english magus francis barratt had gathered together a school of twelve students of arcane lore with himself as leader, a traditional coven, in fact. it is probably to this magical

one name or another. in 1801 the english magus francis barratt had gathered together a school of twelve students of arcane lore with himself as leader, a traditional coven, in fact. it is probably to this magical society that the great french occultist eliphas levi, alias abbe constant, and lord bulwer lytton had belonged, both of whom widely publicized the marvels of the newly rediscovered witch power, under the name of the astral light in levi's case, vril in lytton's. baron reichenbach was also trying to put this same mysterious energy, which such mediums as d. d. home, eusapia palladino, and the fox sisters were flaunting before the public, on a firmer scientific footing in his experiments with what he designated "odylic force" or "od" the task was taken up in earnest by the english so

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

into heaven in a flame of fire. then ioh was glad, and labouring with a clear mind, understood that which the angel of the lord had said, and he saw that the key of solomon was changed, so that it appeared quite clear unto him plainly in all parts. and ioh understood that this work might fall into the hands of the ignorant, and he said: i conjure him into whose hands this secret may come, by the power of the creator, and his wisdom, that in all things he may, desire, intend and perform, that this treasure may come unto no unworthy (person, nor may he manifest it unto any who is unwise, nor unto one the key of solomon page 6 who feareth not god. because if he act otherwise i pray god that he may never be worthy to attain unto the desired effect. and so he deposited the key, which solomon p

seeing that of all sciences there is none more useful than the knowledge of celestial movements, i have thought it my duty, being at the point of death, to leave thee an inheritance more precious than all the riches which i have enjoyed. and in order that thou mayest understand how i have arrived at this degree (of wisdom, it is necessary to tell thee that one day, when i was meditating upon the power of the supreme being, the angel of the great god appeared before me as i was saying, o how wonderful are the works of god! i suddenly beheld, at the end of a thickly-shaded vista of trees, a light in the form of a blazing star, which said unto me with a voice of thunder solomon, solomon, be not dismayed; the lord is willing to satisfy thy desire by giving thee knowledge of whatsoever thing i

est me in the enjoyment, and in order that thou mayest be willing to be attentive to all which i am about to relate to thee, and that thou mayest retain with care all that i am about to tell thee, i assure thee that the graces of the great god will be familiar unto thee, and that the celestial and terrestrial creatures will be obedient unto thee, and a science which only works by the strength and power of natural things, and by the pure angels which govern them. of which latter i will give thee the names in order, their exercises and particular employments to which they are destined, together with the days over which they particularly preside, in order that thou mayest arrive at the accomplishment of all, which thou wilt find in this my testament. in all which i promise thee success, provi

ter i will give thee the names in order, their exercises and particular employments to which they are destined, together with the days over which they particularly preside, in order that thou mayest arrive at the accomplishment of all, which thou wilt find in this my testament. in all which i promise thee success, provided that all thy works only tend unto the honour of god, who hath given me the power to rule, not only over terrestrial but also over celestial things, that is to say, over the angels, of whom i am able to dispose according to my will, and to obtain from them very considerable services. firstly. it is necessary for thee to understand that god, having made all things, in order that they may be submitted unto him, hath wished to bring his works to perfection, by making one whi

me of god in vain, and who will employ for evil purposes the knowledge and good wherewith he hath enriched us. i command thee, my son, to carefully engrave in thy memory all that i say unto thee, in order that it may never leave thee. if thou dost not intend to use for a good purpose the secrets which i here teach thee, l command thee rather to cast this testament into the fire, than to abuse the power thou wilt have of constraining the spirits, for i warn thee that the beneficial angels, wearied and fatigued by thine illicit demands, would to thy sorrow execute the commands of god, as well as to that of all such who, with evil intent, would abuse those secrets which he hath given and revealed unto me. think not, however, o my, son, that it would not be permitted thee to profit by the good

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

sor hereof, and who availeth himself hereof according to the ordinances herein contained, will not only be able to reduce the magical arts herein unto their proposed end, but will, even if he findeth certain errors herein, be able to correct them. any art or operation of this kind will not be able to attain its end, unless the master of the art, or exorcist, shall have this work completely in his power, that is to say, unless he thoroughly understand it, for without this he will never attain the effect of any operation. for this reason i earnestly pray and conjure the person into whose hands this key of secrets may fall, neither to communicate it, nor to make any one a partaker in this knowledge, if he be not faithful, nor capable of keeping a secret, nor expert in the arts. and i most hum

, which he should cause to flow from the crown of their head unto the sole of their foot, so as to bathe them entirely therewith; and while bathing them thus, he should say: be ye regenerate, cleansed, and purified, in the name of the ineffable, great, and eternal god, from all your iniquities, and may the virtue of the most high descend upon you and abide with you always, so that ye may have the power and strength to accomplish the desires of your heart. amen. after this let the disciples robe themselves as the master hath done, and fast like him for three days, repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him in all things. but if the master of the art wisheth to have a dog for his companion, he must bathe him thoroughly with the e

e for his companion a little boy or girl, which will be still better, he must ordain them as he hath ordained the dog; and he must pare and cut the nails of their hands and of their feet, saying: i conjure thee, o thou creature, being a young girl (or boy, by the most high god, the father of all creatures, by the father adonai elohim, and by the father elion, that thou shalt have neither will nor power to hide from me anything, nor yet book two page 89 to keep back from me the truth in all which i shall demand of thee, and that thou be obedient and faithful unto me. amen. let him purify, cleanse, and wash this young child anew, with the water of art, saying: be thou regenerate, cleansed, and purified, so that the spirits may neither harm thee nor abide in thee. amen. then perfume the child

se of the iniquity of my sins and the multitude of my faults. o pitying and merciful father, who wouldest not the death of a sinner but rather that he should turn from his wickedness and live, o god have mercy upon me and pardon all my sins; for i unworthy entreat thee, o father of all creatures, thou who art full of mercy and of compassion, by thy great goodness, that thou deign to grant unto me power to see and know these spirits which i desire to behold and to make to appear before me and to accomplish my will. through thee who art conqueror, and who art blessed unto the ages of the ages. amen. o lord god the father eternal, who art seated upon the kerubim and the seraphim, who lookest upon earth and upon sea; unto thee do i raise my hands and implore thine aid alone, thou who alone art

stments by burning incense, and sprinkle them with the water and hyssop of the art. but when the master and his disciples shall commence to robe themselves after the first psalm, and before continuing with the others, he should pronounce these words: amor, amator, amides, ideodaniach, pamor, plaior, anitor; through the merits of these holy angels will i robe and indue myself with the vestments of power, through which may i conduct unto the desired end those things which i ardently wish, through thee, o most holy adonai, whose kingdom and empire endureth for ever. amen. take notice that if the linen garments were vestments of the levites or of the priests, and had been used for holy things, that they would be all the better. figure 58. the key of solomon page 96 chapter vii. of places where

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

symbolized as it should be. the person against whom thou shalt pronounce it shall be obsessed by demons. editor s note. it is formed from mystical characters of saturn. around it is written in hebrew "set thou a wicked one to be ruler over him, and let satan stand at his right hand" figure 17. the seventh and last pentacle of saturn. this pentacle is fit for exciting earthquakes, seeing that the power of each order of angels herein invoked is sufficient to make the whole universe tremble. figures 15 and 16. figure 17. the holy pentacles page 63 editor s note. within the pentacle are the names of the nine orders of angels, those of six of them in ordinary hebrew characters, and the remainder in the letters which are known as "the passing of the river" these nine orders are: 1, chaiath ha-q

he is in the sign cancer. editor s note. above the magical sigil is the name ih, iah. below it are the names of the angels adoniel and bariel, the letters of the latter being arranged about a square of four compartments. around is the versicle from psalm cxii. 3 "wealth and riches are in his house, and his righteousness endureth for ever" figure 22. the fifth pentacle of jupiter. this hath great power. it serveth for assured visions. jacob being armed with this pentacle beheld the ladder which reached unto heaven. editor s note. the hebrew letters within the pentacle are taken from the five last words of the versicle which surrounds it, each of which contains five letters. these are, then, recombined so as to form certain mystical names. the versicle is taken from ezekiel i. 1 "as i was a

rsicle which surroundeth it "thus shalt thou never perish" figures 20 and 21. the key of solomon page 66 editor s note. the four names in the arms of the cross are- seraph, kerub, ariel, and tharsis; the four rulers of the elements. the versicle is from psalm xxii 16, 17 "they pierced my hands and my feet, i may tell all my bones" figure 24. the seventh and last pentacle of jupiter. it hath great power against poverty, if thou considerest it with devotion, repeating the versicle. it serveth furthermore to drive away those spirits who guard treasures, and to discover the same. editor s note. mystical characters of jupiter with the verse "lifting up the poor out of the mire, and raising the needy from the dunghill, that he may set him with princes, even with the princes of his people" psalm

d striking terror into rebellious spirits; the names of god the all powerful are therein expressly marked. editor s note. the letters of the names eloah and shaddai. in the center is the great letter vau, the signature of the qabalistic microprosopus. around is the versicle from psalm lxxvii 13 "who is so great a god as our elohim" figure 28. the fourth pentacle of mars. it is of great virtue and power in war, wherefore without doubt it will give thee victory. figures 25 and 26. the key of solomon page 68 editor s note. in the center is the great name agla; right and left, the letters of the name ihvh; above and below, el. round it is the versicle from psalm cx. 5 "the lord at thy right hand shall wound even kings in the day of his wrath" figure 29. the fifth pentacle of mars. write thou t

nd hour of venus, at one o clock or at eight. editor s note. the following names are written within the figure: ihvh, adonai, ruach, achides, aegalmiel, monachiel, and degaliel. the versicle is from genesis i. 28 "and the elohim blessed them, and the elohim said unto them, be ye fruitful, and multiply, and replenish the earth, and subdue it" figure 42. the fourth pentacle of venus. it is of great power, since it compels the spirits of venus to obey, and to force on the instant any person thou wishest to come unto thee. editor s note. at the four angles of the figure are the four letters of the name ihvh. the other letters form the names of spirits of venus, e.g: schii, eli, ayib, figures 39 and 40. the key of solomon page 74 etc. the versicle is from genesis ii. 23, 24 "this is bone of my

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

waite was (and still is probably) a member of a society claiming to be the r.c. fraternity as mr. waite constantly hints in his writing that he is in touch with initiated centres, i think the syllogism, whose premises are given above, is fair, if not quite formal.-ed. 2 it was owing to our fra. receiving this s.v.a. as his superior, and giving up the arcana of our fraternity into so unhallowed a power, that we decided no longer to leave our dignity and authority in the hands of one who could be thus easily imposed upon (for by a childish and easy magical trick did s.v.a. persuade d.d.c.f. of that lie) 3 he that is appointed to complete in secret that which had been begun openly is r.r, and to be heard of at the care of the editor. preliminary invocation. thee i invoke, the bornless one. t

egions of infernal spirits. he appeareth in divers shapes, sometimes like a cat, sometimes like a toad, and sometimes like a man, and sometimes all these forms at once. he speaketh hoarsely. this is his character which is used to be worn as a lamen before him who calleth him forth, or else he will not do thee homage (2) agares- the second spirit is a duke called agreas, or agares. he is under the power of the east, and cometh up in the form of an old fair man, riding upon a crocodile, carrying a goshawk upon his fist, and yet mild in appearance. he maketh them to run that stand still, and bringeth back runaways. he teaches all languages or tongues presently. he hath power also to destroy dignities both spiritual and temporal, and causeth earthquakes. he was of the order of virtues. he hath

aforesaid (6) valefor- the sixth spirit is valefor. he is a mighty duke, and appeareth in the shape of a lion with an ass s head, bellowing. he is a good familiar, but tempteth them he is a familiar of to steal. he governeth 10 legions of spirits. his seal is this, which is to be worn, whether thou wilt have him for a familiar, or not (7) amon- the seventh spirit is amon. he is a marquis great in power, and most stern. he appeareth like a wolf with a serpent s tail, vomiting out of his mouth flames of fire; but at the command of the magician he putteth on the shape of a man with dog s teeth beset in a head like a raven; or else like a man with a raven s head (simply. he telleth all things past and to come. he procureth feuds and reconcileth controversies between friends. he governeth 40 le

eir companies of great troops. he giveth understanding of the singing of birds, and of the voices of other creatures, such as the barking of dogs. he breaketh the hidden treasures open that have been laid by the enchantments of magicians. he is of the order of virtues, of which some part he retaineth still; and he knoweth all things past, and to come, and conciliateth friends and those that be in power. he ruleth over 30 legions of spirits. his seal of obedience is this, the which wear before thee as aforesaid (9) paimon- the ninth spirit in this order is paimon, a great king, and very obedient unto lucifer. he appeareth in the form of a man sitting upon a dromedary with a crown most glorious upon his head. there goeth before him also an host of spirits, like men with trumpets and well sou

th of the enraged spirit; the design is given at the end of the instructions for the magical circle, etc, later on in the goetia. hath had his desire fulfilled. he is of the order of powers, and he governeth 85 legions of spirits. his noble seal is this, which is to be worn before thee at working (14) leraje, or leraikha- the fourteenth spirit is called leraje (or leraie. he is a marquis great in power, showing himself in the likeness of an archer clad in green, and carrying a bow and quiver. he causeth all great battles and contests; and maketh wounds to putrefy that are made with arrows by archers. this belongeth unto sagittary. he governeth 30 legions of spirits, and this is his seal, etc (15) eligos- the fifteenth spirit in order is eligos, a great duke, and appeareth in the form of a

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

ration "i conjure thee, o thou mighty& potent prince pamersiel who ruleth as a king in the dominion of the east &c" padiel the 2nd. spirit in order under the empire of the east, is padiel, he ruleth in the east& by south as a king& governeth 10,000 spirits by day& 200,000 by night besides several thousand under them, they are all naturally good& may be trusted, solomon saith those spirits hath no power of themselves but what is given them by their prince padiel, therefore he hath made no mention of any of their names, because if any of them be called they cannot appear without the leave of prince padiel, as is declared before pamersiel. the conjuration "i conjure thee o thou mighty& potent prince padiel, who rules as chief prince in the dominion or the east& by south &c. lemegeton: clavicu

of 14 that belong to the day& as many for the night, which is sufficient for practise, the first 8 that belong to the day hath 40 servants apiece& the others 630 apiece& the first 8 that belong to the night hath 40 servants apiece to attend them& the next 4 dukes have 20 servants, and the last 2 dukes hath 10 apiece& they are very obedient& do willingly appear when they are called, they have more power to hide or discover treasure than any other spirits saith solomon, that is contained in this book theurgia goetia& when you hide& would not have any thing taken away that is yours, make these 4 seals in virgin parchment& lay them with the treasure or where the treasure lyeth& it will never be found nor taken away, the names& seals of the spirits are as followeth: alimoris seal ameta seal ame

nd come ye peaceably, visibly and affably without delay manifesting what i desire, being conjured by the name of the eternal living true god heliorin tetragrammaton anepheneton& fulfill my commands& persist unto the end, i conjure, command& constrain you spirit n by alpha& omega& by the name primeumaton which commandeth the whole host of heaven& by all these names which moses named when he by the power of these names brought great plagues upon pharaoh& all the people of egypt; zebaoth, escerchie, oriston, elian, adonay primeumaton& by the name schersieta mathia which joshua called upon the sun stayed its course& by the hagioss& by the seal of adonay& by agla on tetragrammaton to whom all creatures are obedient& by the dreadful judgement of the most high god& by the holy angels of heaven& b

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conjuration following &c. the conjuration: o thou mighty& potent angel samael, who rulest the first hour of the day, i the servant of the most high god, do conjure& instruct thee in the name of the most high omnipotent& immortal god of hosts jehovah* tetragrammaton& by the name& in the name of that god that you owe obediency to& by the head of your hierarchy& by the seal of mark you are known in power by& by the 7 angels that stands before the throne of god& by the 7 planets& their seals& characters& by the angel that ruleth the sign of the 12th. house which now ascends in thy first hour, that you would be so graciously pleased to gird up yourself together& by divine permission to move& come from all parts of the world wheresoever you be& show thyself visibly& plainly in this crystal ston

eat& powerful angel samael i invocate adjure command& most powerfully call you forth from your orders& places of residence to visible appearance in& through these great& mighty incomprehensible signall& divine name of the great god who wast, is& ever shall be, adonay zebaoth, adonay amioram, hagios aglaon tetragrammaton& by& in the name primeumaton which commandeth the whole host of heaven, whose power& virtue is most effectual for the calling you forth& command you to transmit your rays perfectly to lemegeton: clavicula salomonis 14 my sight& voice to my ears, in& through this celestial stone, that i may plainly see you& perfectly hear you speak unto me, therefore move o thou mighty& blessed angel samael& by his present name of the great god jehovah& by the imperial dignity thereof, desce

ng all my desires that i shall ask or require of you, both herein& whatsoever truth or thing also that is just& lawful before the presence of almighty god the giver of all good gifts, unto whom i beg that he would be graciously pleased to bestow upon me, o thou servant of mercy samael, be thou therefore friendly unto me& do for me, as the servant of the most high god, so far as god shall give you power to perform, whereunto i move you both in power& presence to appear, that i may sing with thee his holy angel o-napa-ta-man halle-le-la-jah, amen. but before you call any of the dukes, you are to invocate the chief governing angel that governs the hour of the day or night, as followeth "o thou mighty& potent angel samael, who by the decree of the most high king of glory, ruler& governor of th

t before you call any of the dukes, you are to invocate the chief governing angel that governs the hour of the day or night, as followeth "o thou mighty& potent angel samael, who by the decree of the most high king of glory, ruler& governor of this first hour of the day, i, the servant of the highest, do desire& intreat you in& by these 3 great& potent names of god: agla on tetragrammaton& by the power& virtue thereof, to assist& help me in my affaires& by your power& authority to send& cause to come& appear unto me, all or any of those angels that i shall call by name that are residing under your government, to instruct, help aid and assist in all such matters or things according to their office as i shall desire or request of him or them& that they may do for me as for the servant of the

f the traditional liberal arts education. as well, a tremendous amount of effort went into the preparations for any single operation of the art. calculating a single astrological chart by hand, without even the aid of a pre-calculated ephemeris, could consume many hours. there is one flaw in this sophistication, and it appears in the first paragraph of the book. there the author describes how the power governed by the angels ruling the dawn hour varies according to the day; lunar on monday, martial on tuesday, etc. presumably the angels of the remaining hours either govern the same power, or follow something akin to the traditional cabalistic system of planetary hours, described in the greater key of solomon and many other places. the problem with this is that the procedures described in t

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

of all four altitudes. the colour of the altitude belonging to the first altitude, or chora, is lilywhite; the second chora a perfect red rose colour; the third chora is to be a green mixed with a white silver colour; the fourth chora is to be black mixt with a little green or a sad colour. of the second chora or altitude note that the other three altitudes, with their signs and princes can exert power over goods and riches, and can make any man rich or poor. and as the first chora gives increase and maketh fruitful, so these give decrease and barrenness. and if any have a desire to operate in any of these three following choras or altitudes, they must do it in die solis in the manner above showed. but do not pray for anything that is against god and his laws, but what god giveth according

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

my prayer: elohim. god with us, god be always present with us: binah. strengthen us and support us, both now and for ever: aralim. in these our undertakings, which we perform but as instruments in thy hands: zabbathai in the hands of thee, the great god of sabaoth. s. h.2 hesel3 thou great god, governor and creator of the planets, and of the host of heaven: hasmalim command them by thine almighty power: zelez to be now present and assisting to us thy poor servants, both now and for ever. k. s. elohim geber most almighty and eternal and ever living lord god: seraphim command thy seraphim: camael, madim to attend on us now at this time, to assist us, and to defend us from all perils and dangers. s. 1. the divine names in this section are all written in the periphery of the circle of art, sho

in the periphery of the circle of art, shown in the goetia. 2. it is uncertain what the h abbreviates. the names all refer to the sphere of saturn. 3. the copyist mistook a d in the diagram of the circle for an l, here and in the name zelez, which should be zedeq. lemegeton: clavicula salomonis 4 eloha o almighty god! be present with us both now and for ever: tetragrammaton and let thine almighty power and presence ever guard and protect us now and for ever: raphael let thy holy angel raphael wait upon us at this present and for ever: schemes to assist us in these our undertakings. s. iehovah. god almighty, god omnipotent, hear my prayer: sabaoth. thou great god of sabaoth: netzah all-seeing god: elohim. god be present with us, and let thy presence be now and alway present with us: haniel

sabaoth: netzah all-seeing god: elohim. god be present with us, and let thy presence be now and alway present with us: haniel. let thy holy angel haniel come and minister unto us at this present. s. elohim. o god! be present with us, and let thy presence be now and alway present with us: sabaoth. o thou great god of sabaoth, be present with us at this time and for ever: hodben let thine almighty power defend us and protect us, both now and for ever: michael. let michael, who is, under thee, general of thy heavenly host: cochab. come and expel all evil and danger from us both now and for ever. s. sadai. thou great god of all wisdom and knowledge: jesal1 instruct thy poor and most humble servant: cherubim. thy holy cherubim: gabriel. by thy holy angel gabriel, who is the author and messenge

ervant: cherubim. thy holy cherubim: gabriel. by thy holy angel gabriel, who is the author and messenger of good tidings: levanah. direct and support us at this present and for ever. s. 1. the copyist again mistakes a d for an l. ars nova 5 the explanation of the two triangles in the parchment.1 alpha& omega thou, o great god, who art the beginning and the end: tetragrammaton thou god of almighty power, be ever present with us to guard and protect us, and let thy holy spirit and presence be now and always with us: tetragrammaton thou god of almighty power, be ever present with us to guard and protect us, and let thy holy spirit and presence be now and always with us: soluzen. i command thee, thou spirit, of whatsoever region thou art, to come unto this circle: halliza and appear in human s

audibly in our mother-tongue: bellonoy (or bellony) and show, and discover unto us all treasure that thou knowest of, or that is in thy keeping, and deliver it unto us quietly: hally fra and answer all such questions as we may demand without any defect now at this time. an explanation of solomon s triangle. anephezeton. thou great god of all the heavenly host: tetragrammaton. thou god of almighty power, be ever present with us to guard and protect us, and let thy holy spirit and presence be now and always with us: primeumaton. thou who art the first and last, let all spirits be subject unto us, and let the spirit be bound in this triangle, that disturbs this place: michael. by thy holy angel michael, until i shall discharge him. 1. the first two lines in this section refer to the hexagram;

MEANING OF MASONRY

er must not be communicated to unqualified persons, and the reason for this injunction is not so much because those secrets have any special value, but because that silence is intended to be typical of that which applies to the greater, deeper secrets, some of which, for appropriate reasons, must not be communicated, and some of which indeed are not communicable at all, because they transcend the power of communication. it is well to emphasize then, at the outset, that masonry is a sacramental system, possessing, like all sacraments, an outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind the ceremonial, the doctrine and the symbols, and which is available onl

ined. for the" sun" symbolizes our spiritual consciousness, the higher aspirations and emotions of the soul; the" moon" betokens our reasoning or intellectual faculties, which (as the moon reflects the light of the sun) should reflect the light coming from the higher spiritual faculty and transmit it into our daily conduct; whilst" the master of the lodge" is a symbolical phrase denoting the will-power of man, which should enable him to be master of his own life, to control his own actions and keep down the impulses of his lower nature, even as the stroke of the master's gavel controls the lodge and calls to order and obedience the brethren under his direction. by the assistance of these lesser lights within us, a man is enabled to perceive what is, again symbolically, called the" form of

the perfect cube must pass through the metamorphosis of the cross. the soul must voluntarily and consciously pass through a state of utter helplessness from which no earthly hand can rescue it, and in trying to raise him from which the grip of any succouring human hand will prove but a slip: until at length divine help itself descends from the throne above and, with the" lion's grip" of almighty power, raises the faithful and regenerated soul to union w ith itself in an embrace of reconciliation and at-one-ment. in all the schools of the mysteries, as well as in all the great religions of the world, the attainment of the spiritual goal just described is enacted or taught under the veil of a tragic episode analogous to that of our third degree; and in each there is a master whose death the

her words, the faculty of enlightened wisdom has been cut off from us. owing to that disaster mankind is here to-day in this world of imperfect knowledge, of limited faculties, of chequered happiness, of perpetual toil, of death and frequent bitterness and pain; our life here is (to use a poet's words" an ever-moaning battle in the mist, death in all life and lying in all love; the meanest having power upon the highest, and the high purpose broken by the worm" the temple of human nature is unfinished and we know not how to complete it. the want of plans and designs to regulate the disorders of individual and social life indicates to us all that some heavy calamity has befallen us as a race. the absence of a clear and guiding principle in the world's life reminds us of the utter confusion i

f the east) represents his normal rational understanding, the consciousness he employs in temporal every-day affairs, his material-mindedness or, as we might say, his" common sense" midway between these east and west extremes is the south, the halfway house and meeting-place of the spiritual intuition and the rational understanding; the point denoting abstract intellectuality and our intellectual power develops to its highest, just as the sun attains its meridian splendour in the south. the antipodes of this is the north, the sphere of benightedness and ignorance, referable to merely sense-reactions and impressions received by that lowest and least reli able mode of perception, our physical sense nature. thus the four sides of the lodge point to four different, yet progressive, modes of co

MICHAEL FORD A RITE OF THE WEREWOLF

ive drugs: flowering plants: magic in bloom. mendelson, jack, m.d. and mello, nancy, phd. new york: chelsea house publishers. 1986. 4 the encyclopedia of witchcraft and demonology by rossell hope robbins, crown publishers, ny 1959. 5 from as early as zoroastrian lore pertaining to toads being the creatures of ahriman. 4 witchcraft in close connections. often, the black man of the sabbat holds the power of bestial transformation, will often give salves to new initiates. a demonologist, pierre de lancre (1612) mentioned a goat-like figure, wearing a chasuble who read from a book bound in wolf s skin, which contained pages red, white and black. in commentarius de praecipibus divinationum generibus (1560) by casper peucer wrote of a story from latvia, of when werewolves take their forms to wal

ly, having a belt made of wolf skin or possibly even fake wolf fur. the point is that the imagination may be excited to allow this mental transformation to begin. you must visualize your chosen form, how it looks and different stages of transformation and how you may hold them in certain points of shape changing, for various purposes. you first begin your chant, holding it slowly and allowing the power of this atavism to take hold of the consciousness; slowing moving through your entire body and then allowing the flesh to change. the face will contort and begin pulsating and stretching, the skin will turn an ashen gray, the eyes will turn a feral yellow, allowing a sharper sight. your fingers will stretch and grow very long, the nails turning black and becoming talons. your teeth will beco

MICHAEL FORD WITCHMOON

j. carroll, past grandmaster iot pact. we always advise our neophytes and initiates not to wake the elder gods, knowing full well that the best of them will rise to the bait and do so. the darkside glamour exerts a powerful charisma which every magician should explore and understand. since the dawn of history the training of sorcerers and shamans has included a 'harrowing of hell, a knowledge and power quest into the subconscious underworld of unspeakable desires and fears, and for good reason. any repressed desire will claw its way out of the dungeon at an inappropriate time or at an unguarded moment if left unacknowledged and unsolved. thus religious people have a propensity to commit exactly those enormities which their religion specifically forbids. we off- white chaoists forbid nothin

erceive, to this to add as an alternative to modern wicca although not condemning it. hold no tradition which would bind you, for the witch blood speaks to those who remain of a faith all- their- own. question, become. let nothing stand in your way. the author and the publisher accept no responsibility for any misuse of any ritual or text contained herein. painted in these pages are words of dark power, given command through the mind and its vast abyss of vision and knowledge. be ever so cautious in your explorations and be sure you are ready for the shadows of your own mind, as well as any outer spiritual forces which may enter your life. asmodeus and lilith are waiting. this book is part personal record and part map, a way towards the dark essence of the qlippoth, and of the lore of ages

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

shifting and the darker aspects of witchcraft. lycanthropy is closely connected with the dual aspects of sex and death, as is vampirism. the lunar current which the sorcerer opens and becomes aligned with is based on the aspect of hidden desire and lustful atavisms which manifest in the spirit and form of a wolf, owl, cat and other such animal. lycanthropy can be a useful exercise and individual power points which can be used effectively on the astral plane. this book is meant as a grimoire for the balanced sorcerer. the purpose of this being to offer further guidance and present a serious form of shadow magick and sorcery which has long been kept hidden. the black art is not that of devil worship, but of hidden knowledge. the key to this lies in the depths of the subconscious, the will t

of all- that of the mind! presented in this grimoire is a formula of magickal growth, which, if practiced under will and with a sound mind will awaken a great beast willing it's flesh and spirit on the 8 8 earth. demons do exist, however it is not always their intent to harm innocent humans. our point is to destroy and create. the magick in these pages is of all colors, being that of significant power. law perceived as going forth by night and day, creating with love and joy and the destruction of that which is ill. the manifestation of both the black and red temple (that of death and sexual magick. there is no evil in the heart for the essence lives intently on it's message. every man and every woman have their animalistic urges, from which atavisms develop and exist. we are throwing ope

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

the lawmakers is no excuse. the end-game ofthe visiting alien race and their descendants is being played out in the present siliconage. it swiftly and relentlessly advances while most of us, preoccupied with ourdomestic and professional roles, have little time or energy to speculate how the multi-farious phenomena of our world came into being. adroit manipulation from thosewithin the echelons of power make quite certain that our attention is rarely focused onthe lawmakers and those in control of the economy, military, media, and technology ofthe world.in this book my intention is to draw the attention of the ordinary person to the reasonswhy he lives in the disempowered existential state he does and that while confined tocircumscribed, socially-vetted roles, he and his fellows will have l

ary, media, and technology ofthe world.in this book my intention is to draw the attention of the ordinary person to the reasonswhy he lives in the disempowered existential state he does and that while confined tocircumscribed, socially-vetted roles, he and his fellows will have little ability and lessresource to prevent the evil that is evidence everywhere, especially in the so-calledcorridors of power. i explain why it is that in the back of every mind is the memoryof a time when life was harmonious and reverent, when there was no war and little inthe way of want, subjugation, or class division. i explain something of the fate ofwomen and why it is that they have suffered the incredible atrocities they have throughthe post-diluvian ages. i show that they continue to be collectively punish

lass division. i explain something of the fate ofwomen and why it is that they have suffered the incredible atrocities they have throughthe post-diluvian ages. i show that they continue to be collectively punished for a cer-tain crime they committed on this planet approximately 13,000 years ago. i makemention of the significant role that women are to play in the times ahead once theytake back the power that was theirs in the days of old.atlantis, alien visitation, and genetic manipulationvii preface in the epilogue, i continue to detail the end-game which is being played out as youread. the ancient mayan calendar stipulated the date 2012 as the end of time. it mayindeed be the end of the world as we know it. the way things are going, there seemsgood reason for regarding ourselves on this p

rchs themselves claim rulership by divine right. james vi of scotland becamejames i of england and was the main proponent of this. the origins of the sanctity of kingsgoes back to pre-diluvian times, however.the state of monarchy is the most supreme thing upon earth, for kings are not only god'slieutenants upon earth, and sit upon god's throne, but even by god himself are calledgods..and so their power after a certain relation compared to divine power..for if you willconsider the attributes to god, you shall see how they agree in the person of a king..to dis-pute what god does is blasphemy..so it is sedition in subjects to dispute what a king may doin the height of his power. i would not have you meddle with such ancient rights of mine as ihave received from my predecessors. james vi (king

ric humanity.humankind would not just create or accept such structures as a matter of course. it takesextraordinary circumstances for the millennia old, symbiotic umbilical connection to theplanet of origin and to the universal order to be occluded and for humankinds chthonic sen-sibility and natural love to become sublimated and directed away from its prime source andobject into purely pragmatic power-relations. it is logical to assume that these incongruentand deviant patterns have not arisen merely as a matter of course, as a consequence of theerstwhile organic evolution of our species, as modern intellectuals advocate. we feel that it ismore consistent with the facts to posit some external interference. and there are manymyths, legends, and sagas that conceal, behind the wide and compl

MICHAEL W FORD THE VAMPIRE GATE

ocess stands on the foundations that: 1. you are the only god that is. 2. all deific masks, archetypes, powers or spirits must manifest through you. therefore, to remain in your consciousness, you must be the strongest to keep your foundation identity. see #1. 3. as a luciferian your primary focus is the retention of knowledge that through experience it becomes wisdom, with that the assumption of power first internally and then externally as you see fit. the vampyre magickian is indeed luciferian, there is no difference in the ideological foundations. lucifer in the grimoire tradition of the middle ages is considered a spirit of the air, as his element is air just as his bride lilith, additionally he is the bringer of light as his direction is the east. lucifer as a vampyric spirit 9 is ah

sychical health and more. if you are impaired physically, you need not be in the astral plane. this is the process of developing the will. those who utilize the ritual practice of shape shifting understand, your limitations are set by you. this goes back to you are the only god that is and that before you can experience something more spiritual, you have to realize that you control the extent and power of your destiny. platonist philosopher plotinus (a.d. 203-269) defined specific levels of our universe. while they may or may not be valid, they are important in our study and definitions of subjective practice: 1. the world of matter. 2. the soul-world or spirit of the material universe. this looks downward into matter. 3. the higher spirit-world, that looks upward. this would be defined in

re. the luciferian must have a clear point of focus on how this practice of vampirism works in day to day life. this will be a foundation for those beyond any specific magical practice to establishing a working mind set in predatory spiritualism. the luciferian understands that devouring spiritual energy is a powerful aspect in magick, it is easily validated from a subjective experience, yet such power comes with a price. if you abuse it, no doubt will you find much loss and pain on the path you will in turn be devoured. vampirism is a predatory spiritual path yet it is not an absolute. luciferians as predators or vampyre magicians are able to hold lasting relationships we do not prey on each other we don t harm people or 13 act outside of the laws of our government. luciferians enjoy life

ness (the soul or psyche) is separate from the natural order. the black order of the dragon is entirely spiritual in nature, aimed at the theory of gaining immortality via the psyche. it is the physical path of exhaustion, of when the spirit and flesh are one and become stronger with insight and determination. the core essence of the serpent is the eye which hides within the flesh. therein is the power ch an, of nothingness and silence. such is the glaze which captivates and announces the mastery of presence. it is the spirit of light which is self-illumination, the black flame. who is the teacher commanding and striking down the ego. the luciferian realizes the ego must be stripped and burnt away to reveal the black flame of immortal being. this being or serpent fire within is always muta

spine to become the foundation of leviathan. 15 luciferian will is the satori, which is an endless chalice of blood of fire you may sip the venom of this cup yet you shall never take your fill. as the self is always progressing and mutating into a godlike being the serpent hungers for more those who fail become the feast of the shades of the void. those who become are the avatars of set s endless power of being. i am of ahriman s flesh. the wolf is the skin which cloaks the hunger of struggle. the serpent is the skin which directs the gaze of the eye. the bat is the thirst within called trshna, to fall into the abyss and the graal of dragon s blood from the eye of set does his form become darkness, ahriman. that spark within to awaken the senses. from which as shadow do i fall into nothing

MICHAEL WYNN THE SOUL TRAVELERS

s miles away, the egyptians say that magicians effortlessly cut, and lifted the stones into place. the pyramid texts, the oldest known religious texts, state that the pyramids were built to 'throw open the doors of the firmament and to make a road' so that he [deceased king] might 'ascend into the company of the gods. the egyptians also claim the pyramids were built by magicians who used words of power to effortlessly levitate huge stones. the mayan pyramids, although thousands of miles away and built (allegedly) thousands of years later, are said to have been built by the same method, and for the same purpose as the pyramids in egypt. the mayan people of southern mexico and guatemala say that their pyramids were built by beings with magical powers and that all they had to do was whistle a

se is in fact an ever-changing list of theories, each being no more than shades of gray closer to truth than the last. this is not, however, saying that anything but the ultimate truth is useless. our list of ignorance is great, but our achievements using these half-truths is also great. our knowledge of the electron, for example, is far from complete and yet it didn t stop us from harnessing its power and using it as a source of energy and communication. as stated at the beginning of the book, the whole truth requires the mind of god, but it doesn t mean we can t make application of half-truths. even this text is--michael wynn's "the soul travelers" 19 nothing more than a long list of half-truths but, as its author, i m comforted by the fact that everything else you ve ever read is likewi

, and on a daily basis, pass whole conversations, songs, and images in the form of cell phone, radio, and television signals. and because of the prevalence of wireless internet, someone may be even accessing the internet through your body. the point is that an electronic realm, or dimension, exists all around you in a ultimately invisible, yet accessible form. but a human can gain no pleasures or power from this realm without an instrument that plugs into it (cell phone, radio, computer. what you need to plug into the digital world is the same thing a spirit needs to plug into our world, an identity. in order to engage in internet chat or email, one first needs an identity. this identity first begins at the physical interface, which is your mouse, keyboard, and monitor. your mouse and keyb

e influence of jinn. muslims also believe in the vampiric nature of jinn, claiming that those who sleep in the presence of jinn will wake up tired and depleted. muslims, and members of the occult, believe that there is some kind of contract, or agreement, between our race and the race of jinn; in the occult, this contract is referred to as the covenant. this covenant allows humans to use words of power and thoughts to--michael wynn's "the soul travelers" 35 command the demons. for example, the phrase bismillah is used by muslims to cleanse food, water, and whole rooms of demonic influence. i have heard occult writers remark that this covenant, which was formed between the human and demon races, is the result of the trace amounts of demonic blood found in all people, and it is this blood-ti

his balance of angel, demon, and man is the perfect way of ensuring free-will, all while keeping man neck-deep in a spiritual game. if a tutelary demon, or guardian demon, were to gain undue control over the wills of the individual, the results would be a decline in moral character, physical, and mental health. this being, which drives us by selfishness, greed, and base ambitions (such as sex and power) is also responsible for many of the acts of our lives we call achievements. pragmatism is the true way of our guardian demons. people who are under strong demonic influence are mean, distant, selfish, and disloyal; they are strangers to charity, because in he back of their mind is always the voice saying what s in it for me. these individuals will also exhibit many self-destructive behavior

MICHAEL W FORD NOX UMBRA

ud in while, along with the body painted in a corpse like appearance. ashes may be used to cover the body. the altar itself should have centered the skull which will be the tomb of the vampyre shade. the evocation dagger and athame should be upon the altar as well. the fetish will house a greater servitor or familiar, the very aspect of the vampyric essence of being. this vessel is a tomb for the power of the ahrimanic vampyre. and should be revered as such. the summoning of the vampyre familiar the evocation dagger should be placed upon the altar, which relevant instruments of the arte. approach when the moon is waxing or full, from which lililh may be receptive towards the callings of her children. dress yourself in vestments of belief, which are a symbol of your dedication and mindset t

n, in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadow, i embrace the darkness within and beyond! zrazza, umpesha infernum! by the descending divinity: gather around, take forth this skull of man, the primal atavism brought dawn by the nephilimic tomb of sah, take now rest, refuge and a power source for your shadow. let this be your tomb of rest, gather strength here, nourish yourself from my flesh, as i am the master known as akhtya seker arimanius, draconian shadow, messenger of azrael, i form you djinn haunter of the desert and forest (visualize the shade of self, that your shadow form, so closely connected that you are but the same, grant this phantom form your deepest attrib

sary and the creative/solar force of the sun. lilith joined with samael through leviathan, the great dragon. ashmodai was said to be another mate of lilith, whom was said in some hebrew legends to be two aspects of the same goddess. the son of lilith and ashmodai was called sariel, the sword of ashmodai. his face flames with fire. sariel had kept a sealed book of secrets, a grimoire with words of power. the zohar itself explains that lilith is nourished by the water (ocean) and the south wind spreads her influence, from which places her as the queen of beasts. they (the beasts) are found chanting to her in the dark of night. lilith went forth to the desert to become the queen of zemargad (the desert domain, she then joined with samael and gave birth to thousands of liliam, lilitu, the demo

m come unto me, those who summon against me shall only strengthen me to ahriman i speak thy hymns of shadow "my name is darkness; for which i create from the abyss in the material world i create according to my will that i rise up in opposition in the dawn and twilight i become druj, the dragon which does emerge through the serpent of my tongue in this circle, against the sun i speak the names of power kundak attend! carry me unto the infernal sabbat! astwihad- vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil eye which shall burn always within, the gift of akhtya -i may curse and bless with sight i become the serpent of the dark places of the earth i become the gray shadow of the wolf, of the wolfs brood am i, i become in the light of pride, that sel

vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil eye which shall burn always within, the gift of akhtya -i may curse and bless with sight i become the serpent of the dark places of the earth i become the gray shadow of the wolf, of the wolfs brood am i, i become in the light of pride, that self is the vessel of all gods and goddesses, that i become by each power of which i summon and bind i invoke the jahi, the children of az, mother of harlots, o' dragon of the backward path, druj do come forth! who would give life to the dead, come now from the cold north- from the mouth ofarezura- taprev, mitrokht- azi dahaka- come forth unto this circle i empower my being and through the sorcerous path do i walk! to know- to will- to keep silent akhtya i summon

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

tated in the antinomian practice of left hand path magick, it is the spiral force from below (darkness) which ascends through the body (self) towards the luciferian realms (light. a good point of focus may be the planet saturn, which holds two octaves[2] which is a lower and higher. the opposing force resides in both octaves, the lower being satanas= rebellion, adversity, fire and the destructive power of the sun. the lower is the demonic, being the fall from the light to taste the wisdom of darkness. the higher octave is lucifer, the angel-serpent which brings wisdom to mankind. lucifer is known in the sabbat and luciferian witchcraft lore as among other names, azal ucel, being a sigillic word-manipulation of azazel and lucifer. the face of the dragon-serpent is indeed an angel (angels ar

ed by the initiate who is able by the solitary act to bring in union both the masculine (lucifer/samael) and the daemonic feminine (lilith) to spawn cain (the united self, the adversary in flesh, baphomet. in the circle of midnight does the self invoke the shadow of the adversary; it is the union of the daemonic spirit or true will with the sorcerer. in this process, the passing and invocation of power brings the initiate in the passing of witchblood. azothoz is the word which brings the self to the fall and then to discover in the darkness the black flame within, the very gift of iblis[3. it is the idea of this word, spoken in silence by the sorcerer or witch, to encircle the self in the holy fire of samael and lilith, those who rebelled from the natural order (right hand path= death of b

MOODY RAYMOND A LIFE AFTER LIFE

but god give' it a body as it hath pleased him, and to ever, seed his own body. there are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one and the glory of the terrestrial is another. so also is the resurrection of the dead. it is sown in corruption, it is raised in ii corruption: it is sown in dishonour; it is raised glory: it is sown in weakness; it is raised power: it is sown a natural body, it is raised spiritual body. there is a natural body, and the is a spiritual body. behold i show you a mystery we shall not all sleep, but we shall all be changed. in a moment, in the twinkling of an eye, at the last trumpet: for the trumpet shall sound, and the dead shall be raised incorruptible. interestingly, paul's brief sketch of the nature of the "spiritual

MORALS AND DOGMA

. thought is a force, and philosophy should be an energy, finding its aim and its effects in the amelioration of mankind. the two great motors are truth and love. when all these forces are combined, and guided by the intellect, and regulated by the rule of right, and justice, and of combined and systematic movement and effort, the great revolution prepared for by the ages will begin to march. the power of the deity himself is in equilibrium with his wisdom. hence the only results are harmony. it is because force is ill regulated, that revolutions prove failures. therefore it is that so often insurrections, coming from those high mountains that domineer over the moral horizon, justice, wisdom, reason, right, built of the purest snow of the ideal after a long fall from rock to rock, after ha

of courage. deeds of daring dazzle history, and form one class of the guiding lights of man. they are the stars and coruscations from that great sea of electricity, the force inherent in the people. to strive, to brave all risks, to perish, to persevere, to be true to one's self, to grapple body to body with destiny, to surprise defeat by the little terror it inspires, now to confront unrighteous power, now to defy intoxicated triumph--these are the examples that the nations need and the light that electrifies them. there are immense forces in the great caverns of evil beneath society; in the hideous degradation, squalor, wretchedness and destitution, vices and crimes that reek and simmer in the darkness in that populace below the people, of great cities. there disinterestedness vanishes

appetite alone they crave satisfaction. yet even these may be employed. the lowly sand we trample upon, cast into the furnace, melted, purified by fire, may become resplendent crystal. they have the brute force of the hammer, but their blows help on the great cause, when struck within the lines traced by the rule held by wisdom and discretion. yet it is this very force of the people, this titanic power of the giants, that builds the fortifications of tyrants, and is embodied in their armies. hence the possibility of such tyrannies as those of which it has been said, that "rome smells worse under vitellius than under sulla. under claudius and under domitian there is a deformity of baseness corresponding to the ugliness of the tyranny. the foulness of the slaves is a direct result of the atr

e force of the people to chain and subjugate--that is _enyoke_ the people. then they plough with them as men do with oxen yoked. thus the spirit of liberty and innovation is reduced by bayonets, and principles are struck dumb by cannonshot; while the monks mingle with the troopers, and the church militant and jubilant, catholic or puritan, sings te deums for victories over rebellion. the military power, not subordinate to the civil power, again the hammer or mace of force, independent of the rule, is an armed tyranny, born full-grown, as athene sprung from the brain of zeus. it spawns a dynasty, and begins with c sar to rot into vitellius and commodus. at the present day it inclines to _begin_ where formerly dynasties _ended. constantly the people put forth immense strength, only to end in

ugh the haze of distance is blue and smooth and beautiful. the sight of a single dungeon of tyranny is worth more, to dispel illusions, and create a holy hatred of despotism, and to direct force aright, than the most eloquent volumes. the french should have preserved the bastile as a perpetual lesson; italy should not destroy the dungeons of the inquisition. the force of the people maintained the power that built its gloomy cells, and placed the living in their granite sepulchres. the force of the people cannot, by its unrestrained and fitful action, maintain and continue in action and existence a free government once created. that force must be limited, restrained, conveyed by distribution into different channels, and by roundabout courses, to outlets, whence it is to issue as the law, ac

MOTTA MARCELO THE COMMENTARIES OF AL

ecret: they shall rule the many& the known "my servants; not those of the lord of the aeon "the law is for all; there can be no secrecy about that. the verse refers to specially chosen 'servants; perhaps those who, worshipping the khabs, have beheld her light shed over them. such persons indeed consummate the marriage of nuit and hadit in themselves; in that case they are aware of certain ways to power. there is also a mystical sense in this verse. we are to organize our minds thoroughly, appointing few and secret chiefs, serving nuit, to discipline the varied departments of the conscious thought. 11. these are fools that men adore; both their gods& their men are fools. this verse establishes uncompromisingly that all gods g capital, that is to say 'true gods' and all men deified by legend

ecret ardours of hadit. the winged globe, the starry blue, are mine, 0 ankh-af-na-khonsu! exoterically, this is a straightforward description of the relative positions of nuit and hadit in the stele. the esoteric meaning had better remain secret. 15. now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. the authority of the beast rests upon this verse; but it is to be taken in conjunction with certain later verses which i shall leave to the research of students to interpret. 16. for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stoop

d not at them, but at babes of the abyss) in hebrew 'law' is thora, and equivalent (that is, qabalistically) to words meaning "the gate of the kingdom" and "the book of wisdom (heed well, 0 children) 34. but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. the ordeals are at present carried out unknown to the candidate by the secret magick power of the beast. those who are accepted by him for initiation testify that these ordeals are frequently independent of his conscious care. they are not, like the traditional ordeals, formal, or identical for all; the candidate finds himself in circumstances which afford a real test of conduct, and compel him to discover his own nature, to become aware of himself by bringing his secret motives t

aboos in small communities, savage tribes, where the wife was nothing but a general servant, where the safety of the people depended upon a high birth-rate. but to-day woman is economically independent, becomes more so every year. the result is that she instantly asserts her right to have as many or as few men or babies as she wants or can get; and she defies the world to interfere with her. more power to her elbow! the war (he means the first world war. readers must not forget that this amazingly modern commentary was written in the twenties) has seen this emancipation flower in four years. primitive people, the australian troups for example, are saying that they will not marry english girls, because english girls like a dozen men a week. well, who wants them to marry? russia has already

lytisers. we do not aim to change the world, we aim to change ourselves. that is how we leaven our environment. it is by learning to know our true will, and doing it, that we bring fresh fire into the world. no man can do his fellows greater benefit than to offer them an example of personal freedom. 43. do that, and no other shall say nay. the general meaning of this verse is that so great is the power of asserting one's right that it will not long be disputed. for by doing so one appeals to the law. in practice, it is found that people who are ready to fight for their rights are respected, and let alone. the slave-spirit invites oppression. the above comment by a.c. is generally true, but there are particulars. there are stars and stars. each has its path; that path may go strange ways. t

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

mmanding in stature, height being considered by the greeks an attribute of beauty in man or woman. they resembled human beings in their feelings and habits, intermarrying and having children, and requiring daily nourishment to recruit their strength, and refreshing sleep to restore their energies. their blood, a bright ethereal fluid called ichor, never engendered disease, and, when shed, had the power of producing new life. the greeks believed that the mental qualifications of their gods were of a much higher order than those of men, but nevertheless, as we shall see, they were not considered to be exempt from human passions, and we frequently behold them actuated by revenge, deceit, and jealousy. they, however, always punish the evil-doer, and visit with dire calamities any impious morta

iz, that the gods enjoyed immortality. still, they were not invulnerable, and we often hear of them being wounded, and suffering in consequence such exquisite torture that they have earnestly prayed to be deprived of their privilege of immortality. the gods knew no limitation of time or space, being able to transport themselves to incredible distances with the speed of thought. they possessed the power of rendering themselves invisible at will, and could assume the forms of men or animals as it suited their convenience. they could also transform human beings into trees, stones, animals, etc. either as a punishment for their misdeeds, or as a means of protecting the individual, thus transformed, from impending danger. their robes were like those worn by mortals, but were perfect in form and

aurora, the dawn, and hemera, the daylight. nyx again, on her side was also doubly united, having been married at some indefinite period to erebus. in addition to those children of heaven and earth already enumerated, uranus and gaa produced two distinctly different races of beings called giants and titans. the giants personified brute strength alone, but the titans united to their great physical power intellectual qualifications variously developed. there were three giants, briareus, cottus, and gyges, who each possessed a hundred hands and fifty heads, and were known collectively by the page 12 name of the hecatoncheires, which signified hundred-handed. these mighty giants could shake the universe and produce earthquakes; it is therefore evident that they represented those active subterr

usion has been made in the opening chapter. the titans were twelve in number; their names were: oceanus, ceos, crios, hyperion, iapetus, cronus, theia, rhea, themis, mnemosyne, phoebe, and tethys. now uranus, the chaste light of heaven, the essence of all that is bright and pleasing, held in abhorrence his [14]crude, rough, and turbulent offspring, the giants, and moreover feared that their great power might eventually prove hurtful to himself. he therefore hurled them into tartarus, that portion of the lower world which served as the subterranean dungeon of the gods. in order to avenge the oppression of her children, the giants, gaa instigated a conspiracy on the part of the titans against uranus, which was carried to a successful issue by her son cronus. he wounded his father, and from t

which was carried to a successful issue by her son cronus. he wounded his father, and from the blood of the wound which fell upon the earth sprang a race of monstrous beings also called giants. assisted by his brother-titans, cronus succeeded in dethroning his father, who, enraged at his defeat, cursed his rebellious son, and foretold to him a similar fate. cronus now became invested with supreme power, and assigned to his brothers offices of distinction, subordinate only to himself. subsequently, however, when, secure of his position, he no longer needed their assistance, he basely repaid their former services with treachery, made war upon his brothers and faithful allies, and, assisted by the giants, completely defeated them, sending such as resisted his all-conquering arm down into the

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

han they do the english. in england and america also the continental methods of pronunciation have been extensively used. thus aneas may be pronounced a-na l-ahss; aides ah-ee l-daze. since the true, the ancient, pronunciation has been lost, and, as many contend, cannot be even substantially recovered, it is a matter of individual preference what system shall be followeenamazing secrets of occult power by carl nagel 2000 carl nagel all rights reserved introduction i am going to teach you what i know works. i have taught the secrets of how to cast spells and work rituals to scores of people in person, by mail, over the phone, and even over the internet with equal success. i have taken those very same spells and rituals that have proved so successful for others, and included them in this boo

taught the secrets of how to cast spells and work rituals to scores of people in person, by mail, over the phone, and even over the internet with equal success. i have taken those very same spells and rituals that have proved so successful for others, and included them in this book. you can use them yourself to make things easier. in this unusual book, you re going to see how to awaken the magic power of witchcraft. in simple, plain language you ll discover what witchcraft really is, how you can master it and how you can use it in lots of different ways for such things as attracting a steady flow of cash, winning perfect love, invoking the secret forces of nature, and much more. nothing is held back, nothing is concealed- it s all placed right in your hands, ready to be used for such thin

er, making money appear as if from out of thin air, attracting the opposite sex and much, much more. in reading these words you will learn many ancient secrets of the occult. no matter whether you believe me or not, the magic behind these words will awaken racial memories of a time long ago when this secret knowledge was free to every man and woman who sought< it. secrets of witchcraft you have a power within you that can be woken. it is the same power that you can use to work any magic you want. many witches work alone and with just as good results using the magic power of witchcraft as if they were working with a group. using this magical power is simplicity itself. in chapter 2 you will learn a simple ritual that will summon the magical energy within you. when this ritual has been compl

u can use to work any magic you want. many witches work alone and with just as good results using the magic power of witchcraft as if they were working with a group. using this magical power is simplicity itself. in chapter 2 you will learn a simple ritual that will summon the magical energy within you. when this ritual has been completed, you will have made a very definite contact with the magic power of witchcraft. the old grimoires, hand-written books of magic, were most specific in what they said about the art and practice of magic. dark forests, secluded caves, abandoned ruins, or upon the seashore beneath a full moon were considered as ideal places to work magic. you do not have to do anything so elaborate. some space and a few minutes of your time each day is all that is required fo

to introduce herself to a man in whom she had no previous interest. the secret of occult ribaldry is revealed in chapter 4. there you will see how to cause any young girl, however prudent she may be, to become maddened and inflamed with lust. secrets of the cabala< it is said that god created the world by pronouncing the tetragrammaton 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. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. chapter 5 tells you exactly how to use the magical power of the cabala to increase your money supply. secrets of the spirit world is the

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

sulting in the dignification of labor and the protection of the humiliores against the powerful in institutions. the earliest constitutions ordered that work be remunerated, and little by little slavery diminished and the fate of serfs gradually improved. according to the christian concept of labor, each trade was placed under the protection of a patron saint, who acted as an intercessor with the power on high. over the centuries these saints became increasingly involved with people's everyday lives. but the relationship between artisan and the higher power extended much further than this. christian religion teaches that we carry within us the divine virtues; we are, in effect, a temple for them. in following the exemplary life shown by christ, we are able to attain perfection and, through

sius, through the mediation of the roman knight albanus and the greek architect amphibolus, confirmed to the corporations their ancient privileges conferred upon them by numa pompilius and servius tullius, who had formed them. not only would he have abrogated the restrictions that had been enforced since the julia law, but he would also have added the right of special jurisdiction. freed from the power of the emperors, carausius used his wealth to increase the well-being of the country. he especially kept the collegia busy with the construction of public buildings worthy of competing with those of other imperial residences. following the death of carausius, who was assassinated in 293 a.d, vice-emperor constantius i (chlorus, chosen by maximanius and given governorship of gaul the ancient

he basilicas of gaul did in fact differ from those of rome in that goths and visigoths introduced eastern influences, particularly those from egypt, palestine, syria, and sassanid persia. in the fifth and sixth centuries the whole of gaul was penetrated by asia. the gauls were in constant relation with the remote orient that fascinated them so much. the eastern monasteries then enjoyed a singular power of seduction. honorat had lived with the cenobites of the east before gathering his first disciples together on the isle of the lerins. we might conjecture that certain architectural forms had been transmitted from east to west through the intermediary of monks.5 we should also note that the goth builders utilized triangles, interlacing, strapwork, and snakes as their primary decorative moti

and trial and error. perhaps the crossed ribs had been envisioned by the romans and employed later by the lombards. although lombard builders knew of this style at the end of the eleventh century, however, and even exported it, it must be pointed out that its use remained a limited construction procedure for them. thus we cannot see in it the principle of a new architecture and get a sense of its power and prodigious future* the same could be said of armenian construction. as the first christianized region of the east, it was subject to the strong influence of rome and byzantium. the use of square crossed ribs, as in the lombard model, appeared there at the end of the tenth century in the fullness of its architectural function. it is not impossible that the west was familiar with it at thi

return from a victorious campaign, gave them a special donation or tithe on wheat throughout the entire diocese to aid them in their pious and charitable works. their history also tells how edwin, athelstan's son, gave york a masonic charter in 926. this celtic or scottish (in the broad sense) rite, pronounced by the synod of cashel, persisted until 1172, the date when henry ii had gained enough power to enforce its condemnation. certainly the contributions of celtic christians were significant. historians have often stressed the importance of celtic art in the early middle ages. architecture, carving, and the application of metals onto objects of worship were among the practices at that time. because they are so widely reproduced, the best-known celtic works of the time remain the illumi

NECRONOMICON ALAZIF

new them for their wickedness. and the elder lords opened their eyes and beheld the abominations of those that ravaged the earth. in their wrath they set their hand against the old ones, staying them in the midst of their iniquity and casting them forth from the earth to the void beyond the planes where chaos reigns and form abideth not. and the elder lords set their seal upon the gateway and the power of the old ones prevailest not against its might. loathsome cthulhu rose then from the deeps and raged with exceeding great fury against the earth guardians. and they bound his venomous claws with potent spells and sealed him up within the city of r'lyeh wherein beneath the waves he shall sleep death's dream until the end of the aeon. beyond the gate dwell now the old ones; not in the spaces

n. mighty yog-sothoth shall rise to ye incantations when sol has entered the fiery house of leo and the hour of lammas be upon ye. evoke ye terrible hastur on candlemas night, when sol is in aquarius and mercury in trine. supplicate great cthulhu only at hallowmas eve when the sun abides within the house of the scorpion and orion riseth. when all hallows falls within the cycle of the new moon the power shall be the strongest. conjure shub-niggurath when the beltane fires glow upon the hills and the sun is in the second house, repeating the rites of roodmas when ye black one appeareth. to raise up ye stones to form ye gate through which they from ye outer void might manifest thou must set up ye al azif page 2 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 ston

nts thou cause to beat the west most inner point (at a space of five paces from ye stone of ye east) where ye sun dieth in ye evening and ye cycle of night returns. blazon ye stone with ye character of ye scorpion whose tail reacheth unto the stars: scorpio sigil set thou the seven stones of those that wander ye heavens, without ye inner four and through their diverse influences shall ye focus of power be established. in ye north beyond the stone of great coldness set ye first ye stone of saturn at a space of three paces. this being done proceed thou widdershins placing at like distances apart ye stones of jupiter, mercury, mars, venus, sul and luna marking each with their rightful sign. at ye center of the so completed configuration set ye the alter of ye great old ones and seal it with y

h sealeth ye gates and guardeth ye pathways. ye forth sign is that of ye elder gods. it protecteth those who would evoke ye powers by night, and banish ye forces of menace and antagonism. al azif page 4 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 (nota: ye elder sign hath yet another form and when so enscribed upon ye grey stone of mnar it serveth to hold back ye power of ye great old ones for all time) to compound ye incense of zkauba in the day and hour of mercury with the moon in her increase, thou shalt take equal parts of myrrh, civet, storax, wormwood, assafoetida, galbanum and musk, mix well together and reduce all to the finest powder. place the so assembled elements in a vessel of green glass and seal with a brazen stopper afore inscribed with the

with the moon in her increase, thou shalt take equal parts of myrrh, civet, storax, wormwood, assafoetida, galbanum and musk, mix well together and reduce all to the finest powder. place the so assembled elements in a vessel of green glass and seal with a brazen stopper afore inscribed with the characters of mars and saturn. elevate the vessel to the four winds and cry aloud the supreme words of power thus: al azif page 5 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 to the north: zijmuorsobet, noijm, zavaxo! to the east: quehaij, abawo, noquetonaiji! to the south: oasaij, wuram, thefotoson! to the west: zijoronaifwetho, mugelthor, mugelthor-yzxe! cover the vessel with a cloth of black velvet and set aside. for each of seven nights thou shalt bathe the vess

ONYX TABLET OF SET

state/by james e. harris, deputy] i. name of this corporation shall be temple of set. ii. the purposes for which this corporation is formed are (a) the specific and primary purposes are to operate an organization for religious purposes (b) the general purposes and powers are to have and to exercise all rights and powers conferred on non-profit corporations on the laws of california, including the power to contract, rent, buy or sell personal or real property; provided, however, this corporation shall not, except to an insubstantial degree, engage in any activities or exercise any power that are not in furtherance of the primary purposes of this corporation (c) no substantial part of the activities of this corporation shall consist of carrying on propaganda, or otherwise attempting to influ

b. never spread rumor, gossip, or stories about another setian, not even to your partner- c. never discuss with or give to a non-iii partner any confidential material concerning another setian- 3. never impose yourself on another setian- a. while there is nothing wrong with intimate relations between setians, including between priests and i or ii setians, because of their increased authority and "power" within the temple, priests need to be very careful not to force their attentions on anyone of lower degree- b. relationships between setians do often come to an end, and when it's over, it's over. do not attempt to continue a relationship that has ended, and especially do not berate or take your anger or frustration out on your ex-partner_ f. gripes, gossip, history, humor, information, and

initiatory activities among all parts of the temple "v. a dedication to expanding the awakening of the priesthood "this is essential. as we know the sovereignty of the temple arises from its priesthood. as the temple grows and diversifies (even now we have the anthropologist living with the inuit to the guy in ecuador to the first setian who'll be living under communist rule in hk--more and more power and responsibility will be devolved from the central office to the priesthood. learning four important rules now is essential. 1. don't be afraid to speak up on a matter of principle. 2. don't hoard your initiatory wisdom. 3. speak with the style and grace that we would like to be remembered for. 4. it's email for christsake deal with it- setnakt posting conceptually the mechanics of a maili

to interact as a representative of the temple with the woh? onyx tablet: ot.o.dungb temple of set author: don webb v date: june 9, 1997 ce revision: html revision: august 8, 1999 ce 6. the temple belongs to its priesthood. some of the priesthood is making great leaps in making it more so, such as the creation of such unofficial bodies as the soa and scribe gilds. what are other ways to claim your power in the temple? 7. the temple is getting very close to a critical mass for change into anew level of activity. what can/should/shouldn't we do now that we have never done before? xeper, don webb priest to the priests cerberus at the gate some guidelines for meeting new candidates as the temple strives to raise the standards of human material the princeof darkness is provided with, an uneasy b

e been exposed to us through the largely negative garbage floating around out therein mainstream books, television and other media. it's up to you to either explicitly or implicitly change any of these wrong notions through the authenticityand clear integrity of your presence. only do this if you know you can be relaxed, cheerful and direct with strangers. this may not be every priest's strongest power. you are not obliged to answer all of their many questions nor do you want to make it seem that the temple is recruiting or looking for members. remember, you are meeting with this person for the temple's sake primarily.let them know that we are not, contrary to the public caricature of thelhp, seeking fresh blood. you are interviewing them to assure to the temple's satisfaction that they wi

PATH OF INITIATION

erworld; you are vouched for by your own devotion to the unseen and by your own heart s weight, and the heart of authentic initiation occurs totally within the underworld, which is simultaneously inside the individual. some organizations try to take control of this process, act as "guardians" of it, teachers of it, but i believe that this is haphazard at best; it leads often to a certain abuse of power and a harmful egocentrism that does more harm than good. no group is supposed to be about its members, titles, leaders, or their activities, but about the greater fate of illumination. all members of a true grouping of the old rite will seek to cast away identity and worldly titles and powers to the great darkness of wisdom below, and all are submerged in the singular desire for the dark and

is a group of people who know a certain humbleness, and who seek a common spring of eternity, driven by a common thirst- a thirst for the other and for illumination, not thirst for temporal powers and offices that are far less. they protect the land and the true keys to wisdom because they have given up all for them, and received all back in return, not because they jealously desire to secret up power in some vault. they know the disastrous consequences of egocentrism- they know how the egocentered, power hungry human destroys the land and abuses power and other people; this is why the path is kept shaded with secrecy, and for no other reason. when those of pure heart, ready to cast away all for the wisdom born of the underworld and ready to sacrifice for love of the land show themselves

PATRON OF SORCERY

to envision the egyptian priests consigning their lore to the written word, given their notorious reputation for xenophobia and secrecy. significantly, while these spells span the full range of magical operations, little of a theoretical character is disclosed. in pgm iv 154-285, there's an invocation of the feared one that specifically mentions the defeat of osiris, the dying god, and the setian power over the hypotic gaze of apep, serpent and neter of chaos that threatened the solar barque "oh dark's disturber, thunder's bringer, whirlwind, night- flasher, breather-forth of hot and cold. i'm he who searched with you the whole world and found great osiris, whom i brought you chained. i'm he who joined you in war with the gods! i'm he who closed heav'ns double gates and put to sleep the se

re thought to have come from a private library in thebes and date from the 2nd century bce through the 5th century ce. we can't be sure if this collection of surviving scrolls is representative, or if it reflects a cult of set in graeco-roman egypt. but they do show that some literate egyptians not only identified typhon with set but invoked the powers of set-typhon, hailed set-typhon as a divine power, and so forth. strange though the magical papyri seem to us today, they document a flow of "operative" temple knowlege from egypt into the mediterranean world. this naturally invites speculation as to what theoretical or abstract knowlege might also have passed by way of the egyptians who wrote these papyri in the twilight of their civilization. in hermetic magic (york beach, me: samuel weis

PHILIP NEIL MYTHS LEGENDS EXPLAINED

od quetzalcoatl. the maya believed that this current cycle of creation began on august 13, 3114 bce. although they projected events forward until at least 4772 ce, they did not think it would continue forever. their sacred book, the chilam balam, tells us: all moons, all years, all days, all winds, reach their completion and pass away. so does all blood reach its place of quiet, as it reaches its power and its throne. measured was the time in which they could praise the splendor of the trinity. measured was the time in which they could know the sun s benevolence. measured was the time in which the grid of the stars would look down upon them; and through it, keeping watch over their safety, the gods trapped within the stars would contemplate them. even the dualistic philosophy of zoroastria

human culture are the stories we call myths stories of the creation of the world and of humankind, of the deeds of gods and heroes, and of the end of time. such stories explain and justify the world, and define our role within creation. once a civilization has become established, the myths that formed it may dwindle into superstition or entertainment, but even so, they never lose their intrinsic power, for the world s mythologies enshrine all the poetry and passion of which the human mind is capable. from ancient egypt to greece and rome, from west africa to siberia, from the hindu concept of brahman and the endless cycle of creation to the eternal dreaming of the australian aboriginals, the same themes recur, as humankind engages with the great mysteries of life and death. the best defin

carving shows the world in the form of a calabash gourd, with the first man and woman and the cosmic serpent. the fon call this serpent aido-hwedo, and he carried the creator in his mouth when the world was made. aido-hwedo is said to have accompanied the first man and woman to earth. introduction 7 our notion of time, the limited time of creation, is merely a trick of ahura mazda s to limit the power of ahriman. at the end of time, all will be purified, and as in norse mythology a fresh, new creation will arise. the flood just as many mythologies look forward to the destruction of this world in a catastrophe, such as the norse cataclysm called ragnarok, so many record a time, within this creation, when the gods grew angry with humankind, and attempted to destroy them with a flood. the bi

mated with the earth. but shu was jealous and wrenched the sky away, holding her aloft, and pinning the earth down with his feet. the children of nut and geb were the stars. shu, the air shu, father of the goddess nut, can be identified by his ostrich plume. he is usually shown holding nut and geb, the sky and the earth, apart. ankh the ankh was the symbol of life and whoever possessed it had the power to give or take life from lesser persons. only gods, kings, and queens had the authority to hold an ankh. god of the western desert ha, the god of the western desert, wears a bull s tail from his waist. this was part of the egyptian royal regalia, signifying power and fertility. symbol of rebirth shu s staff is in the form of a snake. because snakes have the ability to slough off their skins

terrifying night journey. in the deepest night, osiris and re become one, and are described both as re who rests in osiris and osiris who rests in re. disc of the sun as re, the sun god was represented by the disc of the sun itself. the egyptian book of the dead (or book of coming forth by day) is a collection of spells, many deriving from the earlier pyramid and coffin texts, designed to ensure power for the deceased in the afterlife. copies were made for most wealthy individuals and buried with them. a typical, and essential, spell is for not dying again in the realm of the dead. papyrus of anhay c. 1250 bce this papyrus is part of a book of the dead written for anhay, a priestess of amun-re, king of the gods. nun, the god of the primeval waters (see p. 12, holds up the barque of sun, u

PHOSPHORUS

guide -the god form of anubis the mask of the shades of the dead and the gateway of twilight. 1. mephistopheles, how this daemon represents both earth and spirit and the unity within. the evocation and invocation of mephistopheles to absorb a hidden atavistic knowledge of the daemonum of the earth. see mephistopheles conjuration by michael w. ford 2. the assumption of the flesh of the devil, the power of initiation and the mark of the devil as a rite of passage. the god form of satan the adversary is to understand the fallen aspect of darkness to the 12 rise into the dark light, thus a balanced initiation of flesh and spirit. see book of the witch moon. 3. the astral sabbath, dedication to, preparation and emergence into the astral plane. complete records and insight through including if

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

athan and samael descended, lucifer became and angel of light. belial would become an earth bound spirit who would transform into a demon. astaroth, wandering the earth on a great dragon. leviathan, a daemon who became of the ocean and would exist simultaneously with the astral plane and the depths of the sea. leviathan along with the other fallen angels became an ideal, a focus of strength whose power still remains within all of us. awaiting the moment of becoming, these daemonic atavisms exist on subconscious levels of the mind. the opening of such abyssic gates leads the psyche towards rising forth and becoming something of evolutionary progression. lucifer stands as the fountain head of astral magick (i.e, astral projection, dream control, ect) lucifer is balance in the instance of bot

ascension of the seeking individual towards godhead. in his poem "hymn to lucifer" crowley presents the bringer of light in a thelemic aspect. no longer shall man be subservient to a religion which would destroy your foundation and right of personal choice. dogma is also a trap which can lead towards spiritual stagnation. growth is necessary through the freedom of an open being, that through will power and focus can change take hold and run it's natural course. the luciferian individual is at heart a predator, however balancing action and thought with compassion and tolerance when such emotions are heart felt. a thelemic individual is by definition free to decide the proper course of which his or her life would flow. often, clubs, orders and other thought trapping devices will trick the in

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

. d (grand college of rites of the u.s.a, b j e c, p. b g. the appendices the sovereign sanctuary recorded the dissolution of the rite of memphis and its final absorption by the grand college of rites of the united states of america in great detail.appendix b records incidents connected with these important events during b j d b and b j d c, when the sovereign sanctuary determined to transfer its power and authority to the grand college.appendix c records the filial descent of the rite of memphis, from its beginning in france to its final absorption. copies of these documents were provided by the grand college of rites of the united states of america and have been placed in the archives of the supreme council, d d x, s.j.,washington,d.c. n o t e s b. albert pike, jan. c a, b i i e,official

rson. it was not long, however, before new charges were preferred against him, by the brethren of lyons, and on the c hth day of may, b i d i, he was once more expelled from the order.after these two expulsions,marconis, satisfied that he could no longer play a part in the rite of mizraim but feeling that he was born for great things, did what many others had done before him xhe created a masonic power! appropriating the mizraimite ladder, manufactured by lechangeur, and adding a few rounds, he soon constructed his rite of memphis, arid the work being finished, he constituted himself its head and front. to furnish an origin and a history to this work was no very difficult task; and in accomplishing it we must acknowledge that he showed much more respect for the common sense of the masons t

the rites. after inquiry, the grand college, considering that the demandants represent but a portion of the masons of the rite of mizraim; volume j, c a a b b f j the spurious rites of memphis and misraim that the order of mizraim, far from finding itself dissolved, or its existence menaced by the withdrawal of these brethren, performs and has not ceased to perform its functions; that the supreme power of this rite, by communications dated the c bst of december, b i g e, and the dd of february, b i g f, has specified to the grand orient of france a certain number of these petitioners as expelled brethren; that, as matters stand, the grand orient cannot grant the request of these brethren, without injury to masonic morality, and without failing in that respect due to every regular and legit

charged ad interim with the administration (signed) lengle. paris, this b d february, b i g f. x x x x x seance du 6 mars, 1865. the session is opened under the presidency of the hon bro dronet. e e e e e e e e e the brother fauvety, in the name of the committee of administrative affairs, read the following report: very dear brethren: forty masons of the rite of mizraim separated from the central power of that rite, in consequence of dissensions with which it is not for us to intermeddle, have formed a permanent lodge,which they wish to place under the obedience of the grand orient of france. b g a heredom albert pike& william l. cummings. a demand which seemed to have for object to transfer the supreme power of mizraim into the grand orient of france; for the claim was no less than to pre

nd which seemed to have for object to transfer the supreme power of mizraim into the grand orient of france; for the claim was no less than to preserve the right of conferring, the j a degrees, delivering diplomas &c. such pretensions were perfectly absurd; and it is evident that the petitioners advanced them without understanding their extent, since their effect would be to establish one supreme power within the bosom of another supreme power, a state within a state. e e e e e e e e e a letter of the brother leonard. reduces the request to these two heads: bst. constitution of a lodge under the distinctive title of l orientale de mizraim. cd.authorization to work in this lodge in the three first symbolic degrees, according to the forms of the rite of mizraim. postponing any decision as to

PRELUDE TO THE BLACK ARTS

york: masonic history co, b j c j, under rites. d. francois timoleon begue clavel, histoire pittoresque de olprelude to the black arts by nate leved becoming an adept in the black arts is something that takes time and patience. you just can't wake up one morning and decide to become a successful black magician and then expect to have mastered the arts by setting sun. it doesn't work that way. the power or force that we associate with magick is accessed or tapped by the human psyche in different ways by different people. granted, there may be a certain similarity in methodology, but the finished application and results can be quite varied. you might well say that magickal thought and practice takes some getting used to. then, there is a sort of an apprenticeship period of experimentation an

do dark, you gotta be dark. now, you see why this control thing is so important. if you ever let go of the reins, even for an instant, there's no telling what would happen to you in the cusp of your magickal experience. i mean that people don't practice wheelin& dealin' black magic in hopes that pennies and lollipops will come raining out of the sky. magicians perform high ritual black magic for power, money, revenge or love. wars have been fought over these incentives with power at the top of the list. love or lust is transitory and comes in last. of course, i once did raise my wife from the dead, but i'll never do that again. i got her body up all right, but her essence had already fled. naturally, another loose cannon climbed in, and i got back some old gal named hilda. it took a coupl

this totally ludicrous bit of mysticism has invaded most magical circles, and that is why seldom does their magic succeed. the "white magicians" fear that their efforts will come back on them, and their confidence is impaired. bunk. real black magicians fear not the words of the mystics, nor do they give a fig for karma as they create their own realities day by day. then as they grow in stature (power) they create their own heavens out in the astral realms and become their own savioe prometheus prometheus was one of the titans who was given the task of creating mankind by zeus. he felt great compassion for his creations and stole fire from heaven and cheated the gods in the apportionments of the sacrifice to aide them. this incurred the wrath of zeus who had him chained to mount caucasus

PROMETHEUS

ut: and because of this the tribes of men upon earth burn white bones to the deathless gods upon fragrant altars. but zeus who drives the clouds was greatly vexed and said to him `son of iapetos, clever above all! so, sir, you have not yet forgotten your cunning arts' so spake zeus in anger, whose wisdom is everlasting; and from that time he was always mindful of the trick, and would not give the power of unwearying fire to the melian race of mortal men who live on the earth. but the noble son of iapetus outwitted him and stole the far-seen gleam of unwearying fire in a hollow fennel stalk. and zeus who thunders on high was stung in spirit, and his dear heart was angered when he saw amongst men the far-seen ray of fire. forthwith he made an evil thing for men as the price of fire; for the

hinking each part was a bull, shoe the bones fo r his half. and so after this, in solemn rites and sacrifices, when the flesh of victims has been consumed, they burn with fire the remaining parts which are the gods. but, to come back to the subject, jupiter, when he realized what had been done, in anger took fire from mortals, lest the favour of prometheus should seem to have more weight than the power of the gods, and that uncooked flesh should not be useful to men. prometheus, however, who was accustomed to scheming, planned by his own efforts to bring back the fire that had been taken from men. so, when the others were away, he approached the fire of jove, and with a small bit of this shut in a fennel-stalk he came joyfully, seeming to fly, not to run, tossing the stalk so that the air

esied what the natural order of events should be. they said that the son of thetis husband, whoever he might be, would be more famous than his father. prometheus heard this as he kept watch, not from inclination but from necessity, and reported it to jove. he, fearing that what he had done to his father saturnus in a similar situation, would happened to him, namely, that he would be robbed of his power, gave up by necessity his desire to wed thetis, and out of gratitude to prometheus thanked him and freed him from his chains. but he didn t go so far as to free him from all binding, since he had sworn to that, but for commemoration bade him bind his finger with the two things, namely, with stone and with iron. following this practice men have rings fashioned of stone and iron, that they may

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

tes of mercy influence from the two mazalot notzer& v nakeh the "arms" of arich anpin become enclothed in abba& imma intellect influenced by netzach, hod& yesod of arich anpin the three levels of the intellect of abba& imma chaba"d of abba& imma chaga"t of abba& imma nehi"y of abba& imma the unification of nehi"y of abba& imma orot v kelim lights& vessels the names the function of the vessels the power to limit& actual limitation spiritual form& physical form the thickening of the lights the source of the vessels the inclusion of opposites in the vessels the body of the king zeir anpin the emotions the thirty two pathways the unity of zeir anpin to the self the birth of the emotions the maturation of zeir anpin yisrael the