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PROFANE

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ABRAMELIN1

itious secrets which he had collected from various infidels, and which were full of the nonsense and foolishness of pagans and idolaters; to such an extent that the good angels and holy spirits judged him unworthy of their visits and conversation; and the evil spirits mocked him to a ridiculous extent. at times, indeed, they spake to him voluntarily and by caprice, and obeyed him in matters vile, profane, and of no account, in order the better to entrap, deceive and hinder him from searching further for the true and certain foundation of this great science. at argentine i found a christian called james, who was reputed as a learned and very skilful man; but his art was the art of the juggler, or cup and balls player; and not that of the magician. in the town of prague i found a wicked man

ur law, namely, simon and the rabbin abrahame, whom we may class with rabbin moses of mayence. in egypt the first time i found five persons who were esteemed and reputed as wise men, among whom were four, namely, horay, abimech, alcaon, and orilach, who performed their operations by the means of the course of the stars and of the constellations, adding many diabolical conjurations and impious and profane prayers, and performing the whole with great difficulty. the fifth, named abimelu, operated by the means and aid of demons, to whom he prepared statues, and sacrificed, and thus they served him with their abominable arts. in arabia they made use of plants, of herbs, and of stones as well precious as common. the divine mercy inspired me to return thence, and led me to abramelin, who was he

ADEPTUS MINOR INITIATION

regnum dei" chief (indicating diagram of the minutum mundum) behold the diagram minutum mundum sive fundamental coloris- the small universe or foundation of color. treasure it in thy heart, and mark it well, seeing that herein is the key of nature. it is, as thou seest, the diagram of the sephiroth and the paths, with the colors appropriately attributed thereto. see that thou reveal it not to the profane, for many and great are its mysteries "rtk is the highest of all, and herein scintillates the divine white brilliance, concerning which it is not fitting that i should speak more fully. hmkj is gray, the mixture of colors. hnyb is darkness, the absorption of colors. and thus, is the supernal triad completed. in rtk is the root of the golden glory, and thence is the yellow reflected into tr

near twklm" 29 mountain of abiegnus chief (indicates diagram of mountain "this is the symbolic mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation, the mystic mountain of abiegnus. below and around it are darkness and silence, and it is crowned with the light ineffable. at its base is the wall of enclosure and secrecy, whose sole gateway, invisible to the profane, is formed of the two pillars of hermes. the ascent of the mountain is by the spiral path of the serpent of wisdom. stumbling on betwteen the pillars is a blindfolded figure, representing the neophyte, whose ignorance and worthlessness while only in that grade is shown by the 0= 0, and whose sole future claim to notice and recognition by the order is the fact of his having entered the path

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

garded as so important that it was subsequently borrowed for the romance of jesus. the veil of the temple, too, was of many colors. we find, further east, that the manipura cakkra--the lotus of the city of jewels--which is an important centre in hindu anatomy, and apparently identical with the solar plexus, is the central point of the nervous system of the human body, dividing the sacred from the profane, or the lower from the higher. in western mysticism, once more we learn that the middle grade initiation is called hodos camelioniis, the path of the chameleon. there is here evidently an illusion to this same mystery. we also learn that the middle stage in alchemy is when the liquor becomes opalescent. finally, we note among the visions of the saints one called the universal peacock, in w

ALEISTER CROWLEY ACROSS THE GULF

urface of the pool, the high priestess took the vows on my behalf saying: i swear by the orb of the moon; i swear by the circuit of the stars; i swear but the veil, and by the face behind the veil; i swear by the light invisible, and by the visible darkness; on behalf of this virgin that is buried in thy water; to live in purity and service; to love in beauty and truth; to guard the veil from the profane; to die before the veil- and then came the awful penalty of failure. i dare not recall half of it; yet in it were these words: let her be torn by the phallus of set, and let her bowels be devoured by apep; let her be prostituted to the lust of besz, and let her face be eaten by the god. it is not good to write his name. then they loosed me, and i lay smiling in the pool. they lifted me up

d me, for in this art there is aright moment to sleep, and another to waken: which she was well skilled to divine. i rose then- she flitted away like a bird- an robed myself; and, seeking my host, went forth with him to the temple of isis. now their ritual (it appeared) differed in one point from that to which i was accustomed. thus, it was not death to intrude upon the ceremony save only for the profane. priests of a certain rank of initiation might if they pleased behold it. i, therefore, wishing to see again that marvellous glowing of the veil, disclosed a sufficient sign to the high priest. thereat was he mightily amazed; and, from the foot judging hercules, began to think that i might be some sacred envoy to inspector from the gods themselves. this i allowed him to think; meanwhile we

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

t keeps vigil while one sleeps, provided the appropriate ritual and sacrifice has been performed: else, if called, it will turn upon you. these seals, to be effective, must be graven on stone and set in the ground. or, set upon the altar of offerings. or, carried to the rock of invocations. or, engraved on the metal of one's god or goddess, and hung about the neck, but hidden from the view of the profane. of the three, the arra and the agga may be used separately, that is to say, singly and alone. the bandar, however, must never be used alone, but with one or both of the others, for the watcher must needs be reminded of the covenant it has sworn with the elder gods and our race, else it will turn upon thee and slay thee and ravage thy town until succour is to be had from the elder gods by

given forth in this book. and the amulet must never be exposed to the light of the sun, for shammash called udu, in his jealousy, will rob the seal of its power. in such a case, it must be bathed in water of camphor, and the incantations and ritual performed once again. but, verily, it were better to engrave another. these secrets i give to thee at the pain of my life, never to be revealed to the profane, or the banished, or the worshippers of the ancient serpent, but to keep within thine own heart, always silent upon these things. peace be to thee! henceforth, from that fateful night in the mountains of masshu, i wandered about the country-side in search of the key to the secret knowledge that had been given me. and it was a painful and lonely journey, during which time i took no wife, ca

his colour is the darkest black. his essence is to be found in lead, in the burnt embers of the fire, and in things of death and of antiquity. the horns of a stag are his symbol. his gate is the last you will come upon in the rites that follow. his step on the ladder of lights is black. this is his seal, which you must engrave on a leaden plate or bowl, keeping it well hidden from the eyes of the profane. it should be wrapped and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their worshippers, and th

hat is, judger of judgements, decider of decisions, he who determines the laws and the reigns of kings. he may not be called, save at the destruction of a city or the death of a king. his word is gashdig and his seal is this: here endeth the book of the fifty names, which the gods have granted me the strength and the time in which to lay it down. this book is not to be shown to the unclean or the profane or the uninitiated, for to do so is to call the most awful curse of the book upon thee and upon thy generations. spirit of the book, remember! the magan text the verses here following come from the secret text of some of the priests of a cult which is all that is left of the old faith that existed before babylon was built, and it was originally in their tongue, but i have put it into the g

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

make allies, how to make himself prevail against all powers whose error has caused them to wander across his path. in the course of this training, he will learn to explore the hidden mysteries of nature, and to develop new senses and faculties in himself, whereby he may communicate with, and control, beings and forces pertaining to orders of existence which xxiv have been hitherto inaccessible to profane research, and available only to that unscientific and empirical magick (of tradition) which i came to destroy in order that i might fulfil. i send this book into the world that every man and woman may take hold of life in the proper manner. it does not matter of one's present house of flesh be the hut of a shepherd; by virtue of my magick he shall be such a shepherd as david was. if it be

ss. the opposite formula is that of secrecy. an idea is perpetuated because it must never be mentioned. a freemason never forgets the secret words entrusted to him, thought these words mean absolutely nothing to him, in the vast majority of cases; the only reason for this is that he has been forbidden to mention them, although they have been published again and again, and are as accessible to the profane as to the initiate. in such a work of practical magick as the preaching of a new 71 law, these methods may be advantageously combined; on the one hand infinite frankness and readiness to communicate all secrets; on the other the sublime and terrible knowledge that all real secrets are incommunicable<communicate e

ther ado. one knows what miracles can be done with one's favourite mashie! one has used the mashie again and again, one's love for it growing in proportion to one's success with it, and that success again made more certain and complete by the effect of this "love under will, which one bestows upon it by using it. it is, of course, very important to keep such an abject away from the contact of the profane. it is instinctive not to let another person use one's fishing rod or one's gun. it is not that they could do any harm in a material sense. it is the feeling that one's use of these things has consecrated them to one's self. of course, the outstanding example of all such talismans is the wife. a wife may be defined as an object specially prepared for taking the stamp of one's creative will

g example of all such talismans is the wife. a wife may be defined as an object specially prepared for taking the stamp of one's creative will. this is an example of a very complicated magical operation, extending over centuries. but, theoretically, it is just an ordinary case of talismanic magick. it is for this reason that so much trouble has been taken to prevent a wife having contact with the profane; or, at least, to try to prevent her. readers of the bible will remember that absalom publicly adopted david's wives and concubines on the roof of the palace, in order to signify that he had succeeded in breaking his father's magical power. now, there are a great many talismans in this world which are being left lying about in a most reprehensibly careless manner. such are the objects of p

tains to egypt<egyptian matter. the assumption is that the mohammedan grammarians held traditionally that the art was derived from that wisdom of the egyptians which was the boast of moses, plato, and pythagoras, and the source of their illumination. modern research (by profane scholars) leaves it still doubtful as to whether alchemical treatises should be classified as mystical, magical, medical, or chemical. the most reasonable opinion is that all these objects formed the preoccupation of the alchemists in varying proportions. hermes is alike the god of wisdom, thaumaturgy, therapeutics, and physical science. all these may consequently claim the title hermetic

not dead; he liveth, pan! break down the bar! to man i come, the number of a man my number, lion of light; i am the beast whose law is love. love under will, his royal right- behold within, and not above, one star in sight! one star in sight. a glimpse of the structure and system of the great white brotherhood. a. a<order and those of its three divisions are not disclosed to the profane. certain swindlers have recently stolen the initials a. a. in order to profit by its reputation. do what thou wilt shall be the whole of the law. 1. the order of the star called s. s. is, in respect of its existence upon the earth, an organized body of men and women distinguished among their fellows by the qualities here enumerated. they exist in their own truth, which is both universal an

x, etc, directly, just as h. h. joachim's reasoning demands a point-of-view beyond that of the bushman> we may thus refer 246 psychical phenomena to the intention of "astral" beings, without committing ourselves to any theory. coherence is the sole quality demanded of us. 6) magick enables us to receive sensible impressions of worlds other than the "physical" universe (as generally understood by profane science. these worlds have their own laws; their inhabitants are often of quasi-human intelligence; there is a definite set of relations between certain "ideas" of ours, and their expressions, and certain types of phenomena (thus symbols, the qabalah, etc. enable us to communicate with whom we choose) 7 "astral" beings possess knowledge and power of a different kind from our own; their "un

hroughout the city of jewels. each "plane" is a veil of the one above it; the original individual ideas become diversified as they express their elements. two men with almost identical ideas on a subject would write two totally different treatises upon it. 15) the general control of the astral plane, the ability to find 250 one's way about it, to penetrate such sanctuaries as are guarded from the profane, to make such relations with its inhabitants as may avail to acquire knowledge and power, or to command service; all this is a question of the general magical attainment of the student. he must be absolutely at ease in his body of light, and have made it invulnerable. he must be adept in assuming all god-forms, in using all weapons, sigils, gestures, words, and signs. he must be familiar w

e with all the strength of his soul to withstand the will of his angel, concealing himself in the closest cell of the citadel of consciousness. let him consecrate himself to resist the assault of the voice and the vibration until his consciousness faint away into nothing. for if there abide unabsorbed even one single atom of the false ego, that atom should stain the virginity of the true self and profane the oath; then that atom should be so inflamed by the approach of the angel that it should overwhelm the rest of the mind, tyrannize over it, and become an insane despot to the total ruin of the realm. but, all being dead to sense, who then is able to strive against the angel? he shall intensify the stress of his spirit so that his loyal legions of lion-serpents leap from the ambush, awake

n any of us, though wise and strong as never was known, prevail on men to act in concert, now that each prays to his own chip of god, and yet knows every other chip to be a worthless ort, dream-dust, ape-dung, tradition-bone, or- what not else" so science begins to see that the initiates were maybe not merely silly and selfish in making their rule of silence, and in protecting philosophy from the profane. yet still she hopes that the mischief may not prove mortal, and begs that things may go on much as usual until that secret session decide on some plan of action. it has always been fatal when somebody finds out too much too suddenly. if john huss had cackled more like a hen, he might have survived michaelmas, and been esteemed for his eggs. the last fifty years have laid the axe of analys

ll are but partial reflections. 3 "concerning the chief place of devotion- this is the heart of the devotee, and should be symbolically represented by that room or spot which he loves best. and the dearest spot therein 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; first because in meditation there is mindfulness induced thereby; and second because a certain power enters and 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 procure; or if he be able to paint or to carve t

image, let him take anything soever, and consecrate it as an image of his god. likewise with his robes and instruments, his suffumigations and libations; for his robe hath he not a nightdress; for his instrument a walking stick; for his suffumigation a burning match; for his libation a glass of water? but let him consecrate each thing that he useth to the service of that particular deity, and not profane the same to any other use. 16 "continuation- next, concerning his time if it be short. let him labour mentally with his invocation, concentrating it, and let him perform this invocation in his heart whenever he hath the leisure. and let him seize eagerly upon every opportunity for this. 17 "continuation- third, even if he have leisure and preparation, let him seek ever to bring inward the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

without tears get any book for free on: www.abika.com 65 once or twice, that really important correspondences have come, as by 37 a flashlight, when i was padding the old hoof. you will have noticed that in this curt exposition i have confined myself to gematria, the direct relation of number and work, omitting any reference to notariqon, the accursed art of making words out of initials, like (in profane life) wren and gestapo and their horrid brood, or to temurah, the art of altering the position of the letters in a word, a sort of cipher; for these are almost always frivolous. to base any serious calculations on them would be absurd. love is the law, love under will. fraternally, 666 p.s. you should study the equinox vol. i, no. 5 "the temple of solomon the king" for a more elaborate exp

gick, so often mixed up in the popular idea of a religion, has nothing to do with it. it is, in fact, magic without tears get any book for free on: www.abika.com 80 the exact opposite of religion; it is, even more than physical science, its irreconcilable enemy. let us define this difference clearly. magick investigates the laws of nature with the idea of making use of them. it only differs from "profane" science by always keeping ahead of it. as fraser29 has shown, magick is science in the tentative stage; but it may be, and often is, more than this. it is science which, for one reason or another, cannot be declared to the profane. religion, on the contrary, seeks to ignore the laws of nature, or to escape them by appeal to a postulated power which is assumed to have laid them down. the r

ts postulates. but the black school and the white are always more or less in active conflict; and it is because just at this moment that conflict is approaching a climax that it is necessary to write this essay. the adepts of the white school consider the present danger to mankind so great that they are prepared to abandon their traditional policy of silence, in order to enlist in their ranks the profane of every nation. we are in possession of a certain mystical document30 which we may describe briefly, for convenience sake, as an apocalypse of which we magic without tears get any book for free on: www.abika.com 82 hold the keys, thanks to the intervention of the master who has appeared at this grave conjuncture of fate. this document consists of a series of visions, in which we hear the

er will note the insidious attempt to identify the doctrine of the black school with the kind of black magic sic that is commonly called diabolism. in other words, this parable is itself an example of an exceedingly subtle black magical operation, and the contemplation of such devices carried far enough beings us to an understanding of the astoundingly ophidian processes of magicians. let not the profane reader dismiss such subtleties from his mind as negligible nonsense. it is cunning of this kind that determines the price of potatoes. the above digression is perhaps not so inexcusable as it may seem on a magic without tears get any book for free on: www.abika.com 84 first reading. careful study of it should reveal the nature of the thought-processes which are habitually used by the secre

the white tradition. almost the first observation that we have to make is that this white tradition is hardly discoverable outside europe. it appears first of all in the legend of dionysus (in this connection read carefully browning's apollo and the fates) the egyptian tradition of osiris is not dissimilar. the central idea of the white school is that, admitted that "everything is sorrow" for the profane, the initiate has the means of transforming it to "everything is joy. there is no question of any ostrich-ignoring of fact, as in christian science. there is not even any more or less sophisticated argument about the point of view altering the situation as in vedantism. we have, on the contrary, and attitude which was perhaps first of all, historically speaking, defined by zoroaster "natur

. 14. then rose she up from abyss of ages of sleep, and her body embraced me. altogether i melted in her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. magic without tears get any book for free on: www.abika.com 96 liber lxv, cap. ii. we find even in profane literature this doctrine of the white school of magick- o buddha! couldst thou nowhere rest a pivot for the universe? must all things be alike confessed mere changes rung upon a curse? i swear by all the bliss of blue my phryne with her powder on is just as false- and just as true- as your disgusting skeleton. each to his taste: if you prefer this loathly brooding on decay; i call it growt

more heavily than ever. the most important of all the efforts of the white school, from an exoteric point of view, is islam. in its doctrine there is some slight taint, but much less than in christianity. it is a virile religion. it looks facts in the face, and admits their horror; but it proposes to overcome them by sheer dint of manhood. unfortunately, the metaphysical conceptions of its quasi-profane schools are grossly materialistic. it is only the pantheism of the sufis which eliminates the conception of propitiation; and, in practice, the sufis are too closely allied to the vedantists to retain hold of reality. that will be all for the present. love is the law, love under will. fraternally, 666 chapter viii magic without tears get any book for free on: www.abika.com 99 the three sch

ccur in conformity with the will- one definition of "magick. 61 now this, as you know, is an exceedingly complex subject; its theory is tortuous, and its practice encompassed with every kind of difficulty. is there no simple method? yes: the thaumaturgic engine disposes of a type of energy more adaptable than electricity itself, and both stronger and subtler than this, its analogy in the world of profane science. one might say, that it is electrical, or at least one of the elements in the "ringformula" of modern mathematical physics. in the r.r. et a.c, this is indicated to the adept minor by the title conferred upon him on his initiation to that grade: hodos camelionis- the path of the chameleon (this emphasizes the omnivalence of the force) in the higher degrees of o.t.o- the a'.a. is no

worked at magick together- we resumed these experiments in a somewhat different form. the success was much greater; but though i could move her, and even any objects which she was touching, i could make no impression on inanimate objects at a distance from her. the behaviour of her dogs, and of her cat, was very curious and interesting. strangest of all, there appeared those "kinks in time" which profane science is just beginning to discuss. example: on one occasion our records of an "interview" agreed with quite extraordinary precision; but, on comparing notes, it was found that owing to some stupid miscalculation of mine, it was all over in hong kong some hours before i had started from honolulu! again, don't ask me why, or how, or anything! talking of kinks in time, i shall now maintain

usion. it think personally that the error lies in calculating. the injunction is "to buy the egg of a perfectly black hen without haggling" you have no means of judging what is written in their ledger; so..reason is a lie& all their words are skew-wise" al ii, 32. let me add that it is a well-attested fact of magical experience- beginning with tarquin and the sibylline books- as well as a fact of profane psychology, that if you funk a fence, it is harder next time. if the boy falls off the pony, put him on again at once: if the young airman crashes, send him up again without a minute's avoidable delay. if you don't, their nerve is liable to break for good and all. i am not saying that this policy is invariably successful; your judgment may have misled you as to the necessity of the operati

ALEISTER CROWLEY MEDITATION

the construction of the pantacle, and this 58 forms a link between the two symbols. the pantacle is the food of the magus; and some of it he gives up in order to give light to that which is without. for these lights are only apparently hostile to intrusion; they serve to illuminate the circle and the names of god, and so to bring the first and outmost symbols of initiation within the view of the profane. these candles stand upon pentagrams, which symbolize geburah, severity, and give protection; but also represent the microcosm, the four elements crowned by spirit, the will of man perfected in its aspiration to the higher. they are placed outside the circle to attract the hostile forces, to give them the first inkling of the great work, which they too must some day perform. 59 diagram on

ck cup. in man they are but partly opened, or only opened to their natural nourishment. in fact it is better to think of them as closed, as secreting that nourishment, which, because of the lack of sun, turns to poison. the magick cup must have no lid, yet it must be kept veiled most carefully at all times, except when invocation of the highest is being made. this cup must also be hidden from the profane. the wand must be kept secret lest the profane, fearing it, should succeed in breaking it; the cup lest, wishing to touch it, they should defile it. yet the sprinkling of its water not only purifies the temple, but blesseth them that are without: freely must it be poured! but let no one know your real purpose, and let no one know the secret of your strength. remember samson! remember guy f

ALEISTER CROWLEY SEPHER SEPHIROTH

that; not, no wl to separate, divide ldb 37 god (ch )hl) behold! wl) perished, grew old hlb to grow great ldg standard, banner lgd tenuity, breath, vanity; in vain; abel (i.z.q: gthe supernal breathers h) lbh profession lz yechidah: the soul in kether hdyxy flame bhl to stray, turn aside zl 38 he departed lz) innocent y)kz the palate kyx to make a hole, hollow; to violate; bulwark, wall, rampart; profane lx moist, fresh, green xl 39 to abide, dwell lbz dew l+ the eternal is one dx) hwhy he cursed; laudanum +l 40 liberator: a title of yesod l)wg to cut off lzg a rope; ruin; to bind lbx milk blx the hand of the eternal hwhy dy to me, to mine yl 41 fecundity blx) ram; force (hence ga hero h; hart, a title of malkuth ly) my god yl) mother m) to fail, cease l+b divine majesty l)w)g terminus lwb

ice merchant lkwr fire; fiery rwn words myrbd 257 the ark [of the covenant] nwr) magician m+rx to his fearers (ps. 25:14; see 353) wy)ryl the white wand hnbl lqm her dreadful self )rwn lights: the urim (see 490) myrw) 258 the red light mwd) rw) mercy ymxr illuminating, radiant rwhzm 259 throat nwrg 260 the concealed )rym+ will be exalted myry a vineyard mrk i.n.r (see 270) r n y the inept and the profane (lit. gto idols h, as likenesses of men or animals) mylyspl how great (ps. 8:1) ryd) hm declined; ill-humoured rs to gather, draw together mcmc 261 he bound; an obligation, a prohibition rs) abhorrence, abomination (is. 66:24) nw)rd festival prayer book rwzxm 262 lofty nwrh) severities n)rwbg terrible )rwnh chambers, rooms myrdx eye to eye (i.r.q. 645) ny(b ny( 263 gematria )yr+mg pained s

ul, compassionate *mwxr 815 silence hqyt# 816 under penalty of law (esp. a fine *nwmm byyx the most high *nwyl( words *myrbd 817 to seize suddenly *p+x the unnameable one (a demon *nwmys) magician *m+rx lights: the urim (see 490 *myrw) 818 the red light *mwd) rw) 820 kaph: the palm [of the hand (fig. notariqon of kteis-phallus *pk cloud *nn( will be exalted *myry a vineyard *mrk the inept and the profane (lit. gto idols h, as likenesses of men or animals *mylyspl to gather, draw together *mcmc 822 chambers, rooms *myrdx 823 an image of stone, a shaped stone (lev. 26:1) tyk#m nb) letters [of the alphabet] twytw) 824 gemanations h (lit. gcarvings h; cf. 224 *myqwqx channels, pipes *my+hr 826 trial, temptation *nwysn contraction *mwcmc 827 meditation twddwbth 830 a spring, fountain (ct. 4:15;

ALEISTER CROWLEY TAO TEH KING

m) 23 chapter xx the withdrawal from the common way. 1. to forget learning is to end trouble. the smallest difference in words, such as 'yes' and 'yea, can make endless controversy for the scholar((consider the 'homoiousios- homoiousios' quarrel of early christianity) fearful indeed is death, since all men fear it; but the abyss of questionings, shoreless and bottomless, is worse! 2. consider the profane man, how he preeneth, as if at feast, or gazing upon spring from a tower! but as for me, i am as one who yawneth, without any trace of desire. i am like a babe before its first smile. i appear sad and forlorn, like a man homeless. the profane man hath his need filled, ay, and more also. for me, i seem to have lost all i had. my mind is as it were stupefied; it hath no definite shape. the p

man homeless. the profane man hath his need filled, ay, and more also. for me, i seem to have lost all i had. my mind is as it were stupefied; it hath no definite shape. the profane man looketh lively and keen-witted; i alone appear blank in my mind. they seem eagerly critical; i appear careless and without perception. i seem to be as one adrift upon the sea, with 24 no thought of an harbor. the profane have each one his definite course of action; i alone appear useless and uncomprehending, like a man from the border. yea, thus i differ from all other men: but my jewel is the all-mother((cf 'afloat in the aether, o my god, my god' liber vii. it is the 'aimless winging' which gives 'joy ineffable' to the self-supported absolute) 25 chapter xxi the infinite womb. 1. the sole source of energ

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ALEISTER CROWLEY THE QABALAH

awn from the shapes of letters; these are often interesting enough. a, for example, is a w between y and y, making 26. thus hwhy 26= a, 1. therefore jehovah is one. but it would be as pertinent to continue 26= 2 13, and 13= achad= 1, and therefore jehovah is two. this then is an absurdity. yes; but it is also an arcanum! liber lviii 25 how wonderful is the qabalah! how great its security from the profane; how splendid its secrets to the initiate! verily and amen! yet here we are at the old dilemma, that one must know truth before one can rely upon the qabalah to show truth. like the immortal burglar: bill wouldn t hurt a baby he s a pal as you can trust. he s all right when yer know im; but yer ve got to know im fust. so those who have committed themselves to academic study of its mysterie

ALEISTER CROWLEY EQ I 1

nimous choice is required. though not all men are called, many of called are chosen, and that as soon as they become fit for entrance. 12 any man can look for the entrance, and any man who is within can teach another to seek for it; but only he who is fit can arrive within. unprepared men occasion disorder in a community, and disorder is not compatible with the sanctuary. thus it is impossible to profane the sanctuary, since admission is not formal but real. worldly intelligence seeks this sanctuary in vain; fruitless also will be the efforts of malice to penetrate these great mysteries; all is indecipherable to him who is not ripe; he can see nothing, read nothing in the interior. he who is fit is joined to the chain, perhaps often where he though least likely, and at a point of which he

ALEISTER CROWLEY EQ I 5

ften interesting enough. hb:aleph, for example, is a hb:vau between hb:yod and hb:yod, making 26. thus hb:heh hb:vau hb:heh hb:yod 26= hb:aleph, 1. therefore jehovah is one. but it would be as pertinent to continue 26 x 2 x 13, and 13= achad= 1, and therefore jehovah is two. this then is an absurdity. yes; but it is also an arcanum! how wonderful is the qabalah! how great is its security from the profane; how splendid its secrets to the initiate! verily and amen! yet here we are at the old dilemma, that one must know truth before one can rely upon the qabalah to show truth. like the immortal burglar "bill wouldn't hurt a baby- he's a pal as you can trust, he's all right when yer know 'im; but yer've got to know 'im fust" so those who have committed themselves to academic study of its myste

ALEISTER CROWLEY EQ I 5

ack from the face of the accursed one, who am i; back into the night of my father, into the silence; for all that ye deem right is left, forward is backward, upward is downward. i am the great god adored of the holy ones. yet am i the accursed one, child of the elements and not their father. o my mother! wilt thou not have pity upon me? wilt thou not shield me? for i am naked, i am manifest, i am profane. o my father! wilt not thou withdraw me? i am extended, i am double, i am profane. woe, woe unto me! these are they that hear not prayer. it is i that have heard all prayer alway, and there is none to answer "me" woe unto me! woe unto me! accursed am i unto the aeons! all this time this brilliant eagle-headed god has been 20 attacked, seemingly, by invisible people, for he is wounded now a

g unto the burning aethyr like lucifer that fell through the abyss, and by the fury of his flight kindled the air. and i am belial, for having seen the rose upon thy breast, i have denied god. and i am satan! i am satan! i am cast out upon a burning crag! and the sea boils about the desolation thereof. and already the vultures gather, and feast upon my flesh. yea! before thee all the most holy is profane, o thou desolator of shrines! o thou falsifier of the oracles of truth! ever as i went, hath it been thus. the truth of the profane was the falsehood of the neophyte, and the truth of the neophyte was the falsehood of the zelator! again and again the the fortress must be battered down! again and again the pylon must be overthrown! again and again must the gods be desecrated! and now i lie

e to that which may not be endured. it must awake, the body; it must assert itself. it must shut out the aethyr, or else it is dead. every pulse aches, and beats furiously. every nerve stings like a serpent. and my skin is icy cold. neither god nor man can penetrate the mystery of the aethyr (here the seer mutters unintelligibly) and even that which understandeth cannot hear its voice. for to the profane the voice of the neophyte is called silence, 160 and to the neophyte the voice of the zelator is called silence. and so ever is it. sight is fire, and is the first angle of the tablet; spirit is hearing, and is the centre thereof; thou, therefore, who art all spirit and fire, and hast no duller elements in thy star; thou art come to sight at the end of thy will. and if thou wilt hear the v

ALEISTER CROWLEY EQUINOX EQ I 2 2

s awake from the silence of utmost eld the grey cold slime of the snake that her beautiful body held. but- god! i was not content with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grevious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul in the reign of a tortured lamb, in the realm of a sexless owl, 211 i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car of galloping, galloping love; and straight to the steady ray of the lion-heart lord i career, pointing my flaming way

ALEISTER CROWLEY EQUINOX EQ I 3 2

in! keep it with reverence and love as a thing holy! keep it in purity and strength! let the dew of heaven descend upon it in the night season! let this sacred perfume be burnt before it in the heat of day! at frequent times do this; and especially after thou has employed it in a work of love. and if thou dose treat it ill, if thou dost use it unworthily, if thou dost expose it to the gaze of the profane, then let its spirit return unto the god that give it, and let its power be assumed by its evil and averse antithesis to become a dreadful vampire, ever to prey upon thee, that the vengeance of the gods may drink its fill. but, and if thou does well and faithfully, ye shall be unto each other as a support and a blessing, and the blessing of god the vast one shall be ever upon you in his na

or the planets and english words for the remaining three. behold the diagram of "minutum mundum sive fundamentum coloris "the small universe or the foundation of color" treasure it in thine heart and mark it well, seeing that therein is the key of nature. it is as thou seest the diagram of the sephiroth and paths, with the appropriate colours attributed thereto. see that thou reveal it not to the profane, for many and great are its mysteries. kether is the highest of all; and therein scintillates the divine white brilliance, concerning which it is not fitting that i should speak more fully. chokmah is grey (opalescent, the mixture of colours. 219 binah is darkness (iridescence, black-opal, the absorption of colours; and thus is the supernal triad completed. in kether is the root of golden

ALEISTER CROWLEY EQUINOX EQ I 3 3

t "strange houses of sleep" conceived in the abyss of a noble mind and brought forth in travail of chaos that hath been stirred by the breath, is one of the finest records of mystical progress that is possible to imagine. i may be biased in my judgment by this fact, that long ago when first my young heart stirred within me at the sound of the trumpet_ perchance of israfel_ and leapt to grasp with profane hands the holy grail, it was to mr. waite that i wrote for instruction, it was from him that came the first words of help and comfort that i ever had from mortal man. in all these years i have met him but once, and then within a certain veil; yet still i can go to his book as a child to his father, without diffidence or doubt; and indeed he can communicate the sacrament, the wafer of his t

ALEISTER CROWLEY EQUINOX EQ I 4 3

a magick moan; his head bows to the crown d goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers "lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile's upsurging flood! i cast thee down, oh crowned and throned! to black amennti's void profane. until mine anger be atoned thou shalt not ever rise again" 73 with firm red lips and square black beard, osiris in his strength appeared. he made the sign that saveth men on palamede the saracen 'hath hushed his conjuration grim: the curse comes back to sleep with him 'hath fallen himself to that profane whence none might ever rise again. dread torture racks him; all his bones get voice t

ALEISTER CROWLEY EQUINOX EQ I 6 2

apricornus "arise from his throne, and knock thrice with his spear- butt upon the floor" magister templi "in the shrine, with" mater coeli. capricornus. procul, o procul este profani["he performs the banishing ritual of the pentagram. he next lights the hell-broth and recites" even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. even as the profane hand reacheth to the sacred sand, fire consumes him that his name be forgotten in the land. 5 even as the wicked eye seeks the mysteries to spy, so the blindness of the gods takes his spirit: he shall die. even as the evil priest, poisoned by the sacred feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shriek about the holy p

gods takes his spirit: he shall die. even as the evil priest, poisoned by the sacred feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shriek about the holy place, vain and vague and terrible: even as the lords of hell, chained in fires before the spell, strain upon the sightless steel, break not fetters nor compel: so be distant, o profane! children of the hurricane! lest the sword of fire destroy, lest the ways of death be plain! so depart, and so be wise, lest your perishable eyes look upon the formless fire, see the maiden sacrifice! so depart, and secret flame burn upon the stone of shame, that the holy ones may hear music of the sleepless name! holy, holy, holy spouse of the sun-engirdled house, with the secret symbol b

ke from the silence of utmost eld the grey cold slime of the snake that her beautiful body held. 116 but- god! i was not content with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grievious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul, in the reign of a tortured lamb, in the realm of a sexless owl, i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car of galloping, galloping love; and straight to the steady ray of the lion-heart lord i career, pointing my flaming way wit

tar that saves the night gleam fearfully afar, give no man love, but only light, or cease to be a star? nay, there's no man since time began through the ages until now, but won the goal of his set soul, a star upon his brow! oh! though no star serene as thou shine in my night forlorn, come, let me set thee on my brow, and make its darkness morn! pan["rises] brother satyr, scourge forth these that profane the sanctuary of our lady: for they know not the secret of the shrine [satyr "dances the dance of the scourge, driving the officers down the stage, where they crouch] pan["goes to altar] brother satyr, i command you to perform the dance of syrinx and pan, in honour of our lady artemis. 122 satyr. and in thine honour["he dances the dance and falls prostrate in the midst" pan["advancing to t

ALEISTER CROWLEY EQUINOX EQ I 6

igible- it is nonsense" yet he delights in the odyssey, while they read vain and vulgar things. 17. we shall bring you to absolute truth, absolute light, absolute bliss. 6 18. many adepts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot yet reveal all; but you will easily understand that the religions of the world are but symbols and veils of the absolute truth. so also are the philosophies. to the adept, seeing all these things from above, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many change and pass; the one remains. even as wood and coal and iron burn up t

e door as fatalistically as the condemned man walks to the gallows. she had passed through anticipation; she was content to await what might be. at the door she whispered, hushed in awe of the real silence of the room with its monotonous hiss, in his ear "you have the lamp. i almost begin to wonder if you have not the ring"'this is a secret sign" he quoted"'and thou shalt not disclose it unto the profane' to-night yours be the ring- the eternal ring, the serpent to twine about my heart "ah! could i crush it" he closed the door. like a priest celebrating his first high mass he led her through paris. neither spoke. only as they mounted the steps of the cafe he took her arm and said, sharply and sternly "attention! from this moment i am edgar rolles, and you are ida pendragon. no more: not a

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

lectricity, which ever balances and forms the apex of the triangle. but the time is not yet. all that is here said is expressed in terms of deva groups and deva forces, which form (in their aggregate) substance responsive to analogous vibration. this is occultly expressed under certain definite names. it is possible, therefore, to transmit safely information of a character incomprehensible to the profane in such a phrase, for instance, as "the triangle of..of..and of group..of the agnisuryans formed itself, and in the turning of the wheel produced the third" this conveys to the mind of the occultist the knowledge that in the flow of force from a particular constellation, outside our system altogether, through a particular planetary scheme, and thus through the astral body of a planetary lo

ent couples these few hints with those earlier given in the secret doctrine, the mystery of the "holy four" may be somewhat clarified from the standpoint of energy and evolution. the times and seasons of their appearing vary according to the particular karma of the lord of the ray, and nothing in connection with these great cycles, and incarnation periods, can be revealed to the unpledged and the profane. 5. human avatars. these are fully dealt with by h. p. b. and there is nothing further to add to her information, for the time is not ripe.43(213) all the above has its place here, as it concerns the mystery of force and consciousness, and the fullest manifestation of a planetary logos and of a solar logos in a dense physical body is hidden in the appearance of these various avatars and in

e stand the unveiled sons of god. man, therefore, acts as the mediator, and in him and through him can be worked out group methods and laws which in a later solar system can form a basic law for unified work. it is this fact which brings about so much of the peculiar trouble and nature of the human kingdom, and it might here be said that on our planet, which is, it must be remembered, one of the "profane" planets, certain experiments in connection with this problem have been undertaken by our planetary logos. these (if successful) will result in a great expansion of the knowledge of the planetary logos regarding the- 722- a treatise on cosmic fire copyright 1998 lucis trust laws governing all bodies, and masses. our planetary logos has been given the name of the "experimenting divine physi

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

ogies (s.d. i. 223) 2. behind this veil. of astrological symbols, there were the occult mysteries of anthropography and the primeval genesis of man (s.d. i. 250) 3. astrology existed before astronomy (s.d. iii. 325) 4. astrolatry or the adoration of the heavenly host is the natural result of only half- revealed astrology. hence, divine astrology for the initiates; superstitious astrolatry for the profane (s.d. iii. 337) 5. primitive astrology is as far above modern astrology as the guides (the planets and the zodiacal signs) are above the lamp posts (s.d. iii. 341- 370- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 6. astrology has left its eternal imprint upon the world (s.d. iii. 342) 7. astrology is built upon the mystic and intimate connection

BEHOLDERS OF NIGHT

psyche is between the path of the not-seen, the shadow and darkness which cultivates the black flame itself. the witchcraft tradition was explored in essence by the practitioners of yatuk dinoih[2, or persian witchcraft of which emerged from the sorcerous shadow-god ahriman, the darkness which would create flesh. ahriman is a pitch-black representative of the hidden and the secret, from which the profane should not see. ahriman and its female counterpart, az[3, are the early fountainheads of the gnosis of the sabbat or al-zabbat, the freedom from the trappings of flesh and the awakening of the nightside consciousness. this is the primal gnosis of sorcery itself, which is the dark well of the elixir of the adept, the one who drinks of the dual ecstasies of the sun and the moon[4. the arcanu

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

..ala is significant in this discussion first and foremost because it is the personification of setting. the importance of setting was discussed in the previous chapter in regards to tsiu marpo, but this importance is true with all buddhist deities. these deities are potentially in all places; this ubiquitous nature is symbolized by the ma..ala, which exists everywhere, in all lands both pure and profane, and ultimately in the minds of the buddhas, which ma..alas equally represent. as its etymology indicates, a ma..ala is a circle that represents the cosmogram of a buddha or bodhisattva. the central deity can either represent a practitioner s tutelary deity or anyone from the panoply of buddhist figures and protectors whom one wishes to propitiate. as a circle, the outer ring of the ma..al

ur other buddhas in the immediate surroundings facing all four directions, and the consorts of these four buddhas residing in the intermediate quadrants between the cardinal directions. other bodhisattvas representing the retinues of each of these buddhas are depicted further outward. central to snellgrove s interpretation is that the ma..ala is a sacred space in contrast to and separate from the profane space around it.107 however, ronald davidson advances the understanding of the ma..ala not only by placing its development within the historical context of medieval india but also by stressing its importance as a symbol of ultimate place. davidson theorizes that the ma..ala took on greater political significance during the sixth and seventh century in north india as complex feudal relation

lgrove and davidson have provided excellent descriptions behind the history and purpose of the ma..ala, i would actually combine their two approaches and extend it further within the context of tibet. the ma..ala is an important element because of its ability to reshape the landscape. through the process of ritual, the ma..ala is drawn as a sacred location to be distinguished from the surrounding profane environment, as snellgrove posits. yet this is only one layer of its greater significance. once drawn, the ma..ala acts as a conduit, a central ground by which the entire tibetan landscape is transformed and reestablished as a land of buddhist agency. the ma..ala s origins were pragmatic and political, and its later buddhist symbolism developed a thoroughly religious capacity. however, it

heir significance is two-fold. first, they represent the base substances that protector deities like tsiu marpo once feasted upon during their careers as malicious local deities before subjugation. as these figures still exhibit such fierce tendencies and appetites, these offerings act as lures to attract them. second, as the goal of such rituals is connected with a tantric buddhist program, such profane substances, which are indicative of sa.s.ra, are transmuted into sacred substances within the environment of the ritual site to suit ritual ends. these references to flesh and blood are also indicative of the symbolically antinomian nature of tantric practice, which recognizes distinctions like pure and impure, sacred and profane, to be equally empty from the perspective of non-duality bet

d are also indicative of the symbolically antinomian nature of tantric practice, which recognizes distinctions like pure and impure, sacred and profane, to be equally empty from the perspective of non-duality between subject and object.121 these concepts will be explored further below. nonetheless, on a relative level, sacred objects consecrated for ritual use are certainly distinguished from the profane substances from which they are constructed as well as other objects that are connected to more mundane contexts. the effigy is of particular significance because of its broad utility in tibetan ritual practice. the tibetan word commonly translated as "effigy" is a sanskrit transliteration, linga (ling ga, and is understood in this ritual context as a "sign" or "mark" of something else. an

BLAVATSKY H P ANTHROPOGENESIS

c, and individual evolutions during the active period "the informing intelligences, which animate these various centres of being, are referred to indiscriminately by men beyond the great range* as the manus, the rishis, the pitris, the prajapati, and so on; and as dhyani buddhas, the chohans, melhas (fire-gods, bodhisattvas* and others, on this side. the truly ignorant call them gods; the learned profane, the one god; and the wise, the initiates, honour in them only the manvantaric manifestations of that which neither our creators (the dhyan chohans) nor their creatures can ever discuss or know anything about. the absolute is not to be defined, and no mortal or immortal has ever seen or comprehended it during the periods of existence. the mutable cannot know the immutable, nor can that whi

ee asiat. res. i. p. 264. all this led the late dr. kenealy("book of god, on the ground that the hindus believe him to be a great rishi "who is for ever wandering about the earth, giving good counsel" to see in him one of his twelve messiahs. he was, perhaps, not so far off the real track as some imagine. what narada really is, cannot be explained in print; nor would the modern generations of the profane gather much from the information. but it may be remarked, that if there is in the hindu pantheon a deity which resembles jehovah, in, tempting by "suggestion" of thoughts and "hardening" of the hearts of those whom he would make his tools and victims, it is narada. only with the latter it is no desire to obtain a pretext for "plaguing" and thus showing that "i am the lord god[[footnote(s*

e of the deep" before "the first day" the reason for this is that every cosmogony- except in the secret doctrine- begins by the "secondary creation" so-called: to wit, the manifested universe, the genesis of which has to open by a marked differentiation between the eternal light of primary creation, whose mystery must remain for ever "darkness" to the prying finite conception and intellect of the profane, and the secondary evolution of manifested visible nature. the veda contains the whole philosophy of that division without having ever been correctly explained by our orientalists, because it has never been understood by them. continuing to create, brahma assumes another form, that of the day, and creates from his breath the gods, who are endowed with the quality of goodness (passivity. in

in. they are "prehistoric" to the naked eye of matter only. to the spiritual eagle eye of the seer and the prophet of every race, ariadne's thread stretches beyond that "historic period" without break or flaw, surely and steadily, into the very night of time; and the hand which holds it is too mighty to drop it, or even let it break. records exist, although they may be rejected as fanciful by the profane; though many of them are tacitly accepted by philosophers and men of great learning, and meet with an unvarying refusal only from the official and collective body of orthodox science. and since the latter refuses to give us even an approximate idea of the duration of the geological ages- save in a few conflicting and contradictory hypotheses- let us see what aryan philosophy can teach us

scribes the laws and the duties of the celibate adepts; and as these occult duties do not happen to be found in the fragment of about 3,000 stanzas in the possession of european museums, the brahmins are proclaimed liars; the orientalists forgetting that the naradiya is credited with containing 25,000 stanzas, and that it is not very likely that such mss. should be found in the hands of the hindu profane, those who are ready to sell any precious olla for a red pottage. suffice it to say, that narada is[[footnote(s* seth, as bunsen and others have shown, is not only the primitive god of the semites- early jews included- but also their "semi-divine ancestor" for, says bunsen("god in history" vol. i, pp. 233, 234 "the seth of genesis, the father of enoch (the man) must be considered as origin

study the present effects, but have neglected to study their primary causes. nor does the writer feel competent to explain a mode of procreation so difficult of appreciation save for an eastern occultist. therefore it is useless to enter here into details concerning the process, though it is minutely described in the secret books, as it would only lead to speaking of facts hitherto unknown to the profane world, and hence to their being misunderstood. an "adam" made of the dust of the ground will always be found preferable, by a certain class of students, to one projected out of the ethereal body of his creator; though the former process has never been heard of, while the latter is familiar, as all know, to many spiritualists in europe and america, who, of all men, ought to understand it. f

rposely mixed up and made very hazy: the pitris being in one the sons of the gods, and, in another those of brahma; while a third makes them instructors of their own fathers. it is the hosts of the four material classes who create men simultaneously on the seven zones. now, with regard to the seven classes of pitris, each of which is again divided into seven, a word to students and a query to the profane. that class of the "fire dhyanis" which we identify on undeniable grounds with the agnishwattas, is called in our school the "heart" of the dhyan-chohanic body; and it is said to have incarnated in the third race of men and made them perfect. the esoteric mystagogy speaks of the mysterious relation existing between the hebdomadic essence or substance of this angelic heart and that of man

d man be excluded from that law of nature? bi-sexual reproduction is an evolution, a specialized and perfected form on the scale of matter of the fissiparous act of reproduction. occult teachings are preeminently panspermic, and the early history of humanity is hidden only "from ordinary mortals" nor is the history of the primitive races buried from the initiates in the tomb of time, as it is for profane science. therefore, supported on the one hand by that science which shows to us progressive development and an internal cause for every external modification, as a law in nature; and, on the other hand, by an implicit faith in the wisdom- we may say pansophia even- of the universal traditions gathered and preserved by the initiates, who have perfected them into an almost faultless system

er the earth, and the sathapatha brahmana shows her to be the manu's daughter, an offering of his sacrifice, and, later on, his (vaivasvata's) wife, by whom he begat the race of manus. in the puranas, again, she is vaivasvata's daughter, yet the wife of budha (wisdom, the illegitimate son of the moon (soma) and the planet jupiter's (brihhaspati's) wife, tara. all this, which seems a jumble to the profane, is full of philosophical meaning to the occultist. on the very face of the narrative a secret and sacred meaning is per[[footnote(s* the first occurred when what is now the north pole was separated from the later continents[[vol. 2, page] 139 what the flood means. ceivable, all the details, however, being so purposely mixed up that the experienced eye of an initiate alone can follow them

hat siva and his consort were pleased that "she would be male one month and female another" this has a direct reference to the third root-race, whose men were androgynes. but some very learned orientalists think (see "hindu classical dictionary) and have declared that "ila was primarily food, nourishment, or a libation of milk; thence a stream of praise, personified as the goddess of speech" the "profane" are not told, however, the reason why "a libation of milk" or "a stream of praise" should be male and female by turn: unless, indeed there is some "internal evidence" which the occultists fail to perceive. in their most mystical meanings, the union of swayambhuva manu with vach-sata-rupa, his own daughter (this being the first "euhemerization" of the dual principle of which vaivasvata man

and female entity already separated into[[vol. 2, page] 149 how old is humanity? distinct sexes. the two and a half races that preceded that event may have lived 300,000,000 years ago for all that science can tell. for the geological and physical difficulties in the way of the theory could not exist for the primeval, ethereal man of the occult teachings. the whole issue of the quarrel between the profane and the esoteric sciences depends upon the belief in, and demonstration of, the existence of an astral body within the physical, the former independent of the latter. paul d'assier, the positivist, seems to have proven the fact pretty plainly* not to speak of the accumulated testimony of the ages, and that of the modern spiritualists and mystics. it will be found difficult to reject this f

further back than the miocene age. but how long, we ask, is the duration of those ages and periods since the mesozoic time? on this, after a good deal of speculation and wrangling, science is silent, the greatest authorities upon the subject being compelled to answer to the question "we do not know" this ought to show that the men of science are no greater authorities in this matter than are the profane. if, according to prof. huxley "the time represented by the coal formation would be six millions of years* how many more millions would be required to cover[[footnote(s "introduction a l'etude des races humaines "modern science and modern thought" by s. laing, p. 32[[vol. 2, page] 156 the secret doctrine. the time from the jurassic period, or the middle of the so-called "reptilian" age (wh

ogis, pious saddhus and initiates, a rather unusual occupation for demons. the meaning then is that while we have power to dispel the darkness of ignorance "devour it" we have to preserve the sacred truth from profanation "brahma is for the brahmins alone" says that proud caste. the moral of the fable is evident* the gradual evolution of man in the secret doctrine shows that all the later (to the profane the earliest) races have their physical origin in the early fourth race. but it is the sub-race, which preceded the one that separated sexually, that is to be[[footnote continued on next page[[vol. 2, page] 166 the secret doctrine (human race, and became oviparous. the emanations that came out of their bodies during the seasons of procreation were ovulary; the small spheroidal nuclei devel

BLAVATSKY H P COSMOGENESIS

, this will be of little moment. the main body of the doctrines given is found scattered throughout hundreds and thousands of sanskrit mss, some already translated- disfigured in their interpretations, as usual- others still awaiting their turn. every scholar, therefore, has an opportunity of verifying the statements herein made, and of checking most of the quotations. a few new facts (new to the profane orientalist, only) and passages quoted from the commentaries will be found difficult to trace. several of the teachings, also, have hitherto been transmitted orally: yet even those are in every instance hinted at in the almost countless volumes of brahminical, chinese and tibetan temple-literature. however it may be, and whatsoever is in store for the writer through malevolent criticism, o

in mss. and type: all the works, in fact, that have ever been written, in whatever language or characters, since the art of writing began; from the ideographic hieroglyphs down to the alphabet of cadmus and the devanagari. it has been claimed in all ages that ever since the destruction of the alexandrian library (see isis unveiled, vol. ii, p. 27, every work of a character that might have led the profane to the ultimate discovery and comprehension of some of the mysteries of the secret science, was, owing to the combined efforts of the members of the brotherhoods, diligently searched for. it is added, moreover, by those who know, that once found, save three copies left and stored safely away, such works were all destroyed. in india, the last of the precious manuscripts were secured and hid

esis, and which, thanks to this armenian forger, have misled all the civilized nations for over 1,500 years into accepting jewish derivations for direct divine revelation* bunsen's "egypt's place in history" vol. i. p. 200[[vol. 1, page] xxvii introductory. so that, with the exception of these more than doubtful fragments, the entire chaldean sacred literature has disappeared from the eyes of the profane as completely as the lost atlantis. a few facts that were contained in the berosian history are given in part ii. of vol. ii, and may throw a great light on the true origin of the fallen angels, personified by bel and the dragon. turning now to the oldest aryan literature, the rig-veda, the student will find, following strictly in this the data furnished by the said orientalists themselves

d soil of the immense central plains of the basin of tarim testify. the borderlands alone are superficially known to the traveller. within those table-lands of sand there is water, and fresh oases are found blooming there, wherein no european foot has ever yet ventured, or trodden the now treacherous soil. among these verdant oases there are some which are entirely inaccessible even to the native profane traveller. hurricanes may "tear up the sands and sweep whole plains away" they are powerless to destroy that which is beyond their reach. built deep in the bowels of the earth, the subterranean stores are secure; and as their entrances are concealed in such oases, there is little fear that any one should discover them, even should several armies invade the sandy wastes where[[vol. 1, page]

ng facts: the tradition of the thousands of ancient parchments saved when the alexandrian library was destroyed; the thousands of sanskrit works which disappeared in india in the reign of akbar; the universal tradition in china and japan that the true old texts with the commentaries, which alone make them comprehensible- amounting to many thousands of volumes- have long passed out of the reach of profane hands; the disappearance of the vast sacred and occult literature of babylon; the loss of those keys which alone could solve the thousand riddles of the egyptian hieroglyphic records; the tradition in india that the real secret commentaries which alone make the veda intelligible, though no longer visible to profane eyes, still remain for the initiate, hidden in secret caves and crypts; and

th regard to their secret books. the occultists assert that all these exist, safe from western spoliating hands, to re-appear in some more enlightened age, for which in the words of the late swami dayanand sarasvati "the mlechchhas (outcasts, savages, those beyond the pale of aryan civilization) will have to wait" for it is not the fault of the initiates that these documents are now "lost" to the profane; nor was their policy dictated by selfishness, or[[vol. 1, page] xxxv introductory. any desire to monopolise the life-giving sacred lore. there were portions of the secret science that for incalculable ages had to remain concealed from the profane gaze. but this was because to impart to the unprepared multitude secrets of such tremendous importance, was equivalent to giving a child a light

s are given of its undeniable existence and records. but it will take centuries before much more is given from it. speaking of the keys to the zodiacal mysteries as being almost lost to the world, it was remarked by the writer in "isis unveiled" some ten years ago that "the said key must be turned seven times before the whole system is divulged. we will give it but one turn, and thereby allow the profane one glimpse into the mystery. happy he, who understands the whole" the same may be said of the whole esoteric system. one turn of the key, and no more, was given in "isis" much more is explained in these volumes. in those days the writer hardly knew the language in which the work was written, and the disclosure of many things, freely spoken about now, was forbidden. in century the twentiet

original senzar commentaries and glosses on the book of dzyan- these being now rendered for the first time into a european language. it is almost unnecessary to state that only portions of the seven stanzas are here given. were they published complete they would remain incomprehensible to all save the few higher occultists. nor is there any need to assure the reader that, no more than most of the profane, does the writer, or rather the humble recorder, understand those forbidden passages. to facilitate the reading, and to avoid the too frequent reference to footnotes, it was thought best to blend together texts and glosses, using the sanskrit and tibetan proper names whenever those cannot be avoided, in preference to giving the originals. the more so as the said terms are all accepted syno

h, the latter is the basic symbol of all. that is to say, that one is purely physical, the other purely metaphysical, the two standing in relation to each other as matter stands to spirit- the extreme poles of the one substance. as balzac, the unconscious occultist of french literature, says somewhere, the number is to mind the same as it is to matter "an incomprehensible agent (perhaps so to the profane, never to the initiated mind. number is, as the great writer thought, an entity, and, at the same time, a breath emanating from what he called god and what we call the all; the breath which alone could organize the physical kosmos "where naught obtains its form but through the deity, which is an effect of number" it is instructive to quote balzac's words upon this subject "the smallest as

r* and mother, may be taken here to mean the divine ray and chaos "chaos, from this union with spirit obtaining sense, shone with pleasure, and thus was produced the protogonos (the first-born light" says a fragment of hermas. damascius calls it dis in "theogony "the disposer of all things (see cory's "ancient fragments" p. 314) according to the rosicrucian tenets, as handled and explained by the profane for once correctly, if only partially, so "light and darkness are identical in themselves, being only divisible in the human mind; and according to robert fludd "darkness adopted illumination in order to make itself visible (on rosenkranz. according to the tenets of eastern occultism, darkness is the one true actuality, the basis and the root of light, without which the latter could never

as the "unfathomable darkness" the "whirlwind" etc- it is also called the "it of the kalahansa, the kala-ham-sa" and even the "kali hamsa (black swan. here the m and the n are convertible, and[[vol. 1, page] 78 the secret doctrine. both sound like the nasal french an or am, or, again, en or em (ennui, embarras, etc) as in the hebrew bible, many a mysterious sacred name in sanscrit conveys to the profane ear no more than some ordinary, and often vulgar word, because it is concealed anagrammatically or otherwise. this word of hansa or esoterically "hamsa" is just such a case. hamsa is equal to a-ham-sa, three words meaning "i am he (in english, while divided in still another way it will read "so-ham "he (is) i- soham being equal to sah "he" and aham "i" or "i am he" in this alone is contain

re magnetically and irresistibly attracted to- and react upon- those who produced these causes; whether such persons are practically the evil-doers, or simply thinkers who brood mischief. thought is matter* we are taught by modern science; and "every particle of the existing matter must be a register of all that has happened" as in their "principles of science" messrs. jevons and babbage tell the profane. modern science is drawn more every day into the maelstrom of occultism; unconsciously, no doubt, still very sensibly. the two main theories of science- re the relations between mind and matter- are monism and materialism. these two cover the whole ground of negative psychology with the exception of the quasi-occult views of the pantheistic german schools[[footnote(s* not of course in the

numerical figures. according to the general philosophical teachings, this ring is beyond the region of what are called nebulae in astronomy. but this is as erroneous a conception as that of the topography and the descriptions, given in puranic and other exoteric scriptures, about the 1008 worlds of the devaloka worlds and firmaments. there are worlds, of course, in the esoteric as well as in the profane scientific teachings, at such incalculable distances that the light of the nearest of them which has just reached our modern chaldees, had left its luminary long before the day on which the words "let there be light" were pronounced; but these are no worlds on the devaloka plane, but in our kosmos. the chemist goes to the laya or zero point of the plane of matter with which he deals, and t

BLUE EQUINOX

ble word ararita, so that i melted the sixfold gold into a single invisible point, whereof naught may be spoken. 16. for the magistry of this opus is a secret magistry and the sign of the master thereof is a certain ring of lapis-lazuli with the name of my master, who am i, and the eye in the midst thereof. 17. also he spake and said: this is a secret sign, and thou shalt not disclose it unto the profane, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers

d white hellebore. for the dragon. then jason is able to subdue the bulls, sacred to osiris, and symbolical of his on and the magical formula of self-sacrifice. with these he plows the field of the world, and sows therein .the dreadful teeth of woe, cadmean stock of thebes. old misery. which refers to a certain magical formula announced by the beast that is familiar unto thee, but unsuited to the profane, and therefore the equinox 174 not further in this place indicated. from this seed armed men sprung to life; but instead of attacking him .mutual madness strikes the warriors witless, and fierce wrath invades their hearts of fury, and with arms engaged, they fell upon each other silently, and slew, and slew. now then, the dragon being asleep, we may step quietly past him, and .rending the

. do what thou wilt shall be the whole of the law. it has been represented to us that some persons who are worthy to join the o.t.o. consider the fees and subscriptions rather high. this is due to your failure to explain properly the great advantages offered by the order. we desire you therefore presently to note, and to cause the same to be circulated throughout the order, and among those of the profane who may seem worthy to join it, these matters following concerning the duties and privileges of members of the earlier degrees of the o.t.o. as regards material affairs. and for convenience we shall classify these as pertaining to the equinox 210 the twelve houses of the heavens, but also by numbered clauses for the sake of such as understand not the so-called science of the stars. first

rethren of the same lodge are engaged in the same work, they should seek to amalgamate the same by entering into partnership. thus in time great and powerful corporations may arise from small individual enterprises. 7. they shall be diligent in circulating all tracts, manifestos, and all other communications which the order may from time to time give out for the instruction or emancipation of the profane. 8. they may offer suitable books and pictures to the libraries of the profess-houses of the order. fourth house 9. every brother who may possess mines, land, or houses more than he can himself constantly occupy, should donate part of such mines or land, or one or more of such houses to the order. 10. property thus given will be administered if he desire it in his own interest, thus effect

aster or masters of their lodge or lodges in confidence; if a composition be not arrived at in this manner, the dispute is to be referred to the grand tribunal, which will arbitrate thereon, and its decision is to be accepted as final. 27. refusal to apply for or accept such decision shall entail expulsion from the order, and the other party is then at liberty to seek his redress in the courts of profane justice. 28. members of the order are to regard those without its pale as possessing no rights of any kind, since they have not accepted the law, and are therefore, as it were, troglodytes, survivals of a past civilisation, and to be treated accordingly. kindness should be shown towards them, as towards any other animal, and every effort should be made to bring them into freedom. the equin

nd subscriptions which he has paid during his life will be handed over by the order to his heirs and legatees. the order thus affords an absolute system of insurance in addition to its other benefits. ninth house 65. the order teaches the only perfect and satisfactory system of philosophy, religion, and science, leading its members step by step to knowledge and power hardly even dreamed of by the profane. 66. brethren of the order who take long journeys overseas are received in places where they sojourn at the profess- houses of the order for the period of one month. tenth house 67. women of the order who are about to become mothers receive all care, attention, and honour from all brethren. liber ci 223 68. special profess-houses will be established for their convenience, should they wish

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

pecially recommend. to them i would add a few more that you may well find of interest. abraham, karl dreams and myths angus, s. the religious quests of the graeco-roman world bowra, c.m. primitive song bracelin, j.l. gerald gardner: witch breasted, j.h. development of religion and thought in ancient egypt budge, sir e.a.w. amulets and talismans eliade, mircea birth and rebirth; the sacred and the profane; myths, dreams and mysteries fitch, ed magical rites from the crystal well frazer, sir james the golden bough freud, sigmund totem and taboo gardner, gerald b. a goddess arrives glass, justine witchcraft, the sixth sense and us harrison, jane e. ancient art and ritual hooke, s.h. myth and ritual leland, charles g. aradia, gospel of the witches of italy lethbridge, t.c. gogmagog the buried

CASE PAUL F THE BOOK OF TOKENS

ar unto it in their true aspect. it is written "the eyes of the lord are in every place, beholding the evil and the good; and because i, the dweller in the house of the supernal will, see all things as they really are, my vision hath no taint of false judgment. seeing, i understand, and because nothing is hid from me, therefore am i merciful. 5 but the path of my mercy is a way concealed from the profane, because they have not attained unto my perfect vision. easier to follow is the flight of an eagle, for my way soareth high above the comprehension of the mind of man [53] t h e b o o k of t o k e n s as it is written "lo, he goeth by me, and i see him not; he passeth on also, and i perceive him not. yet is the secret of that way hidden in thy bosom, o israel. 6 for my way is the way of th

my power from the life breath of ruach [193] the book of t o k e n s for an ascent of power from my manifestations in malkuth. know ye that never does power have its beginning in that which is below. it doth ascend from earth to heaven, even as hermes saith, and from heaven it descendeth again to earth, as also he hath it. yet remember, that whatsoever the sages write, is always veiled, lest the profane burn themselves with the fires they know not how to direct. thus canst thou see that they who read the. words of the sages with the outer eye alone, mistake the inner import. dost thou aspire to,the height of the sphere of the sun? worthy is thine aspiration. but many are called and few chosen, for only if thou canst understand the written word with thine heart, canst thou perceive that ev

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

beliefs and the other aspects of the world in which they participated. a spiritual reality governed human life, within belief systems that were not elaborated as philosophical or speculative knowledge but rather enfolded ways of being and living. africans arriving in the west during the period of the slave trade would have subscribed to a view of the universe with no divisions between sacred and profane. theirs was a universe that reflected the pervasive power of spirit and life force "african peoples are aware of mystical power in the universe" writes the kenyan scholar john mbiti "this power is ultimately from god, but in practice it is inherent in, or comes from or through physical objects and spiritual beings" though stemming from more recent observations of indigenous african religio

confinement and yearnings for freedom in one form or another. like the spirituals created in the period of slavery, the blues bore witness to african american thought after emancipation "the blues and the spirituals flow from the same bedrock of experience" writes the theologian james cone, for they "formalize a mood already present in the spirituals" conventionally interpreted as a "worldly" or "profane" music, the blues are more adequately defined as "secular spirituals" for they also delivered sobering reflections on the human condition. in this respect, the blues were the result of african americans f creative attempts to come to terms with the existential dilemma of human suffering.[51] while the blues captured the black experience in song, they also served as a prime conduit for afri

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ade great haste, and reached it in so much daylight as to take a very competent view of it. now it was an exceedingly royal beautiful portal, on which were carved a multitude of most noble figures and devices, every one of which (as i afterwards learned) had its peculiar signification. above was fixed a pretty large tablet, with these words, procul hinc, procul ite profani( keep away, you who are profane, and other things more, that i was earnestly forbidden to relate. now as soon as i came under the portal, there straightaway stepped forth one in a sky-coloured habit, whom i saluted in a friendly manner; and though he thankfully returned this salute, yet he instantly demanded of me my letter of invitation. o how glad was i that i had then brought it with me! for how easily might i have fo

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ou can make sure that fellow freemasons get into the key positions of power. one generation of freemasons follows another as the baton is handed over. when you have achieved this you can run an organisation or a country almost as you like. or a world. freemasons also commit themselves to helping each other in distress. that sounds very nice, but what about those who are not part of the club, the 'profane, as we are called? does that mean we are subject to lesser consideration when faced with a freemason in authority? in at least a number of cases, the answer is most certainly "yes. the freemasons have a series of signs and words which allow them to recognise each other, including the funny handshake. these also include the freemasons' sign for "grief and distress (i.e. get me out of troubl

DAVID ICKE THE BIGGEST SECRET

hose they have allowed to rule them. howapt, therefore, that this word should also derive from freemasonry. dr. albert mackey,the 33rd degree freemason and foremost freemason historian of the 19th century,defined the term hoodwinked in his encyclopaedia of freemasonry as: a symbol ofsecrecy, silence and darkness, in which the mysteries of our art should be preservedfrom the unhallowed gaze of the profane.the human race has indeed been hoodwinked.462 sources1the top 13 llluminati bloodlines, p 89.2ibid, p 90.3ibid.4ibid.5ibid.6ibid, p 91-2.7ibid, p 89.8ibid.9secret and suppressed, p 66.10ibid.11ibid, p 68.12the top 13 llluminati bloodlines, p 94.13secret and suppressed, p 80.14the top 13 llluminati bloodlines, p 99.15ibid, p 102.16secret and suppressed, pp 19, 65, 85.17ibid, p 66.18ibid.19i

DAVIDSON DAN SHAPE POWER

t greek mystery schools would meditate on the various platonic solids. they believed that meditation on these geometric figures would elevate their consciousness. the yogis believe aspects of the sacred geometries will become known as we get deeper into an understanding of nature and the universe. what is now sacred geometry will, in the future, become known laws of physics. this may seem to be a profane view, howevor, the metaphysician knows that the entire universe including man is an expression of the creator of the universe. in that sense, every aspect of existence is sacred. so attempting to ascribe sacredness to geometric principles is a step back in addressing the real question "what is the physics behind the various phenomena associated with sacred geometry. 5.7 bibliography 1. int

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

of sounds or words to induce an altered mental state and produce magickal effects. chaos magick: magickal practices based on the presumptions that the universe is uncertain and that natural laws are not everywhere and always constant. a. osmond spare was a principle chaos magickal practitioner. chaos magick is not viewed to be the norm in western magickal traditions. charm: any object, sacred or profane, with or without appropriate symbols, charged or consecrated toward a specific end. usually, in the form of an amulet (q.v) or a talisman (q.v. chela: the eastern term for a student of spiritual and occult matters who learns mainly by imitating the guru, or teacher. chesed: in hebrew "mercy. pronounced "heh-sehd. the fourth (4th) sephirah (q.v) on the tree of life (q.v. chiah: our true wil

in contact forever remain in occult connection) and the law of similarity (effects can be produced through imitation. synchronicity: from the greek "at the same time" a word coined by carl g. jung, psychiatrist, to describe the meaningful coincidence of events that have no discernible causal connection. luck is an example of synchronicity- t- talisman: a type of charm (q.v. any object, sacred or profane, with or without appropriate symbols, charged or consecrated toward the achieving of a specific end. for occultists today, a device that will draw something (health, money, wisdom, etc) toward the practitioner or wearer. tallit: a prayer shawl used by male jews during prayer. talmud: a huge commentary on the jewish law, or torah (q.v. tantra: sanskrit for "warp and woof of all creation" or

DION FORTUNE MYSTICAL QABALA

es mundane incapacity or any form of dissociation of consciousness, we know that the mould had been broken too soon for him, and he must return to the discipline of form until its lesson has been learnt and his consciousness has attained a coherent and cohesive organisation that not even nirvana can disrupt. let him hew wood and carry water in the service of the temple if he will, but let him not profane its holy place with his pathologies and immaturities. 29. the virtue assigned to kether is that of attainment, the completion of the great work, to use a term borrowed from the alchemists. without completion there can be no attainment, and without attainment no completion. good intentions weigh light in the scale of cosmic justice; it is by our completed work that we are known. true, we ha

of each other, and reinforce and interpret each other's significance and yield their fruits to qabalistic contemplation. 34. the order of angels functioning in hod are the beni elohim, the sons of the gods. again we have the concept of the "god of hosts" or armies. one of the most important concepts of arcane science concerns the working of the creator through intermediaries. the uninitiated and profane conceive of god as working as the labourer works, who adds brick to brick with his hands, fashioning the edifice; but the initiated conceive of god as working as the great architect of the universe, designing his plans on the plane of archetypes; to whom come the overseers, the archangels, for their instructions, hese last directing the armies of humble toilers who add stone to stone accor

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

m exclusively. it is also kabalistic, and represents the contrasts, and the quaternary equilibrium of the elements. we see by the occult stanza of the lord's prayer, which we have indicated in our dogma, 9 that there were primitively two modes of making it, or at least two very different formulas to distinguish it. one reserved for the priests and initiated; the other granted to neophytes and the profane. thus, for example, said "to thee" then he added "belong" and continued while carrying his hand to his breast "the kingdom; then to his left shoulder "justice" to the right shoulder "and mercy" next he joined the two hands adding "in the generating cycles" tibi sunt malchut et geburah et chesed per oeonas. 10 the sign of the cross which is absolutely and magnificently kabalistic, which the

ELLIS LOW TWELVE 1907

ited the close of the exercises. as i finally passed out, i heard the strains of our national song, sung with a heartiness and vigor that thrilled me through "the orderly walked in the direction of the provost marshal's office, with me just behind him and my neighbor at my heels. the provost was a large man, whom i had known 98 after ten years for years as possessing a furious temper. he was very profane and one of the fiercest secessionists in the state. when i entered his office he was savagely smoking a huge cigar, the smoke of which partly obscured his flaming features. glaring at me as i halted near the door and looked at him seated in front of his desk, he fairly shouted with a sulphurous oath `i should like to know what that means 1 "he held in his hand, which shook with anger, a ye

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

pollock, james s. dead and gone. london, 1874. price, harry. the end of borley rectory. london: harrap, 1946. the most haunted house in england. london: longmans, green, 1940. salter, w. h. ghosts& apparitions. london: g. bell& sons, 1938. savile, bourchier w. apparitions; a book of facts. london, 1874. the secrets of the invisible world laid open, or an universal history of apparitions, sacred& profane. london, 1770. snell, joy. the ministry of angels. london, 1918. stead, william t. real ghost stories. london, 1892. rev. ed. 1897. reprinted as borderland: a casebook of true supernatural stories. new hyde park, n.y: university books, 1970. tregortha, john. news from the invisible world. u.k: burslem, 1808. tweedale, violet. ghosts i have seen. london, 1920. tyrrell, g. n. m. apparitions

t has now become a popular form of devotion worldwide. fourteen years later, in southern france, on the side of a mountain called la salette, mary appeared to two children, maximim gigaud (age 11) and melanie matthieu (age 15. the pair were tending some cattle when they saw her. she relayed to them a message of warning concerning the neglect of attendance at mass and the use of christ s name in a profane manner. the continued impiety was destined to lead to crop failures and then famine, which in fact plagued the region for the encyclopedia of occultism& parapsychology. 5th ed. apparitions of the virgin mary 73 next decade. mary appeared next to a spring that had dried up. several days later, when the villagers finally heard about the claimed apparition, they went out to the site and found

bert e, and jean houston. varieties of psychedelic experience. new york: holt, rinehart& winston, 1966. reprint, new york: dell, 1967. osmond, humphry, and b. aaronson. psychedelics: the uses& implications of hallucinogenic drugs. garden city, n.y: doubleday, 1970. slack, charles w. timothy leary, the madness of the sixties and me. new york: peter h. wyden, 1974. zaehner, r. c. mysticism; sacred& profane. london: clarendon press, 1957. reprint, london: galaxy book; oxford university press, 1961. druidism druidism was the ancient magical religious faith found to be operating in gaul and later england and ireland as the romans pushed northward that has been revived as a twentiethcentury neo-pagan religion. the name derives from an old welsh term for oak, implying that they are the people who

ings, though obviously executed with some haste, were hardly such as one can imagine to have been done in such a short interval and in almost complete darkness. for many years i was quite at a loss to understand how the feat could have been accomplished by normal means. the explanation, which i have now no doubt to be correct, is an extremely simple one. duguid, it has been seen, would not suffer profane hands to touch the cards; and, when he had torn off the corner of a card, he no doubt dropped into the sitter s hand not the piece torn from the blank card on the table, but a piece previously torn from a card on which a picture had already been painted. podmore s explanation also suggests other methods that could have been employed in the dark and often were employed by mediums such as du

it is true likewise that the english in general, and, indeed, most of the men of learning in europe, have given up all accounts of witches and apparitions as mere old wives fables. i am sorry for it. the giving up of witchcraft, is in effect giving up the bible. but i cannot give up to all the deists in great britain the existence of witchcraft, till i give up the credit of all history sacred and profane. judge and legal authority sir william blackstone (1723.1780) claimed that to deny the possibility, nay, the actual existence of witchcraft and sorcery is at once flatly to contradict the revealed word of god in various passages of the old and new testaments, and the thing itself is a truth to which every nation in the world hath in its turn borne testimony. with every passing year, howeve

elopment of a mature mystical lifestyle. sources: lewin, l. phantastica, narcotic and stimulating drugs. new york: e. p. dutton, 1964. masters, r. e. l, and jean houston. the varieties of psychedelic experience. new york: holt, rinehart& winston, 1966. reprint, london: anthony blond, 1967. wasson, r. g. soma: the divine mushroom. new york: harcourt brace, 1971. zaehner, r. c. mysticism sacred and profane. london, 1957. encyclopedia of occultism& parapsychology. 5th ed. hallucinogens 687 halomancy a branch of pyromancy (divination by fire) involving throwing salt into flames. indications were obtained from the nature of the flames, their color, speed, and direction. ham according to norwegian legend, ham was a storm fiend in the shape of an eagle with black wings, sent by helgi to engulf fr

des esprits, anges, demons, et ames se montrant aux hommes (discourse and histories about specters, visions, and apparitions of spirits, angels, demons, and souls that appeared visibly to men, published at paris in 1605 in one quatro volume. the work is divided into eight books dealing with the marvelous visions and prodigies of several centuries and the most celebrated authors, sacred as well as profane, who have dealt with occult subjects. it discusses the cause of apparitions; the nature of good and evil spirits; demons; ecstasy; the essence, nature, and origin of souls; magicians and sorcerers and the manner of their communication; evil spirits; and imposters. the first book deals with specters, apparitions, and spirits; the second with the physics of le loyer s time, the illusions to

. home s rising from the ground, in the presence of as many separate persons, and i have heard from the lips of the three witnesses to the most striking occurrence of this kind.the earl of dunraven, lord lindsay and captain c. wynne.their own most minute accounts of what took place. to reject the recorded evidence on this subject is to reject all human testimony whatever; for no fact in sacred or profane history is supported by a stronger array of proofs. in the journal of the society for psychical research (vol. 6, no. 15 [1889, crookes further stated: on several occasions home and the chair on which he was sitting at the table rose off the ground. this was generally done very deliberately, and home sometimes tucked up his feet on the seat of the chair and held up his hands in full view o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

. london: methuen; new york: e. p. dutton, 1911. waite, arthur e. lamps of western mysticism. london: kegan paul; new york: alfred a. knopf, 1923. reprint, blauvelt, n.y: multimedia, 1973. studies in mysticism. london: hodder& stoughton, 1906. younghusband, francis. modern mystic. london: john murray, 1935. reprint, new hyde park, n.y: university books, 1970. zaehner, r. c. mysticism: sacred, and profane. london: oxford, 1957. encyclopedia of occultism& parapsychology. 5th ed. mysticism 1085 n naa see national astrological association nacht, sacha (1901) physician and psychoanalyst concerned with relationships between psychology and parapsychology. he was born on september 23, 1901, in bacau, romania, but later moved to france, where he studied at the faculte de medecine de paris, and was

jean houston. the varieties of psychedelic experience. new york: delta, 1967. rele, vasant g. the mysterious kundalini: the physical basis of the kundalini (hatha) yoga in terms of western anatomy and physiology. rev. ed. bombay, india: d. b. taraporevala, 1950. wasson, r. gordon. soma, divine mushroom of immortality. new york: harcourt brace jovanovich, 1971. zaehner, r. c. mysticism: sacred and profane. london: clardenon press, 1957. reprint, galaxy book, 1961. somatography a fringe medical technique deriving from study of the human aura, devised by welsh healer bryn jones. the term derives from the greek and implies mapping-out of the soul. jones massages the auras of his patients, using a diagnostic device taken over from radionics and designed by an american named mark gallot. this th

great civil war. the former opened at that passage in the fourth book of the neid where dido predicts the violent death of her faithless lover; the latter at the lamentation of evander over his son in the eleventh book. if the story is true, the coincidences between the responses and events are remarkable. sortes biblicae was divination by the bible, which the early christians used instead of the profane poets. nicephorus gregoras recommended the psalter as the fittest book for the purpose, but cedrenus stated that the new testament was more commonly used. st. augustine denounced this practice in temporal affairs, but declared in one of his letters that he had recourse to it in all cases of spiritual difficulty. another form of the biblical lots was to go to a place of worship and take as

don replied that he would try to be present. the bishop of carlisle replied that he would be present if the archbishop of canterbury should be satisfied as to the propriety of bishops being present at the opening of the box. the archbishop of canterbury replied that his correspondence over southcott s box had been voluminous and extended over many years. he was not sympathetic to the idea, partly profane and partly comic, that 24 bishops representing the 24 elders in revelation should sit around the box. he believed the box should be opened speedily, but also thought that as soon as it was opened a rival box would be found. other bishops expressed interest in being present if in london, or if given permission by the archbishop of canterbury. the opening of the box took place before a large

priests, and journalists of the time began to keep and publish constant records of the progress of the situation. one of the strangest features of the case, and the one that most constantly baffled the faculty, was the appearance of rugged health and freedom from all physical disease that distinguished this malady. as a general rule, the victims spoke in hoarse, rough tones unlike their own, used profane language, such as few of them could ever have heard, and imitated the actions of crawling, leaping, climbing animals with ghastly fidelity. sometimes they would roll their bodies up into balls and dis- encyclopedia of occultism& parapsychology. 5th ed. switzerland 1517 tort their limbs beyond the power of the attendant physicians to account for or disentangle. many among them reportedly ex

reception was borrowed from the figurative mysteries and rites of the early church. the candidate for admission into the order, according to this notion, was first presented as a sinner and renegade; in the example of st. peter, he denied christ. this denial was a sort of pantomime, in which the novice expressed his reprobate state by spitting on the cross. the candidate was then stripped of his profane clothing, received through the kiss of the order into a higher state of faith, and re-dressed with the garb of its holiness. forms like these would be easily misunderstood in the middle ages and their original meaning soon forgotten. another charge in the accusation of the templars seems to have been proved by the depositions of witnesses, namely the idol or head which they were said to ha

nder the spirit influence of a rough sailor, thrown out of joint in several directions in a moment and without pain. larkin was often obliged to call in the aid of his fellow doctors and two or three strong assistants to replace them. on one occasion the girl s knees and wrists were thrown out of joint twice in a single day. these painful feats were always accompanied by loud laughter and hoarse, profane jokes. on the testimony of s. w. turner of cleveland, ohio, in december 1847, the spiritual telegraph reported the peculiar adventure of a medium called william hume. in a trance state and under the control of capt. kidd, hume threw himself into the lake to recover a ring and was brought out of the water, still in trance, after swimming for 15 to 20 minutes, without injury to his health. t

h one another through the harmonies of nature. from this synthesis sprang the tables of the y-kim. according to eliphas levi, the numbers of fo-hi are identical with those of the kabala, and his pentacle is similar to that of solomon. his tables are in correspondence with the subject matter of the sephir yesirah and the zohar. the whole is a commentary upon the absolute that is concealed from the profane, concluded levi. since levi s time, much scholarship has been expended on the symbolism and mystical significance of this important work under its more generally expressed title of i ching. sources: legge, james, trans. the i ching. new york: dover publications, 1963. levi, eliphas. the history of magic. london: w. rider& son, 1913. reprint, new york: samuel weiser, 1970. yoga general term

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

i will bring you good luck. if you are not kind, i shall kill all your poultry. i can get them wherever you put them. the family decided to do its best to get along with its strange guest. asked who he was, gef first identified himself as a ghost in the form of a weasel but later denied that he was a ghost or a poltergeist. he was highly temperamental, his behavior unpredictable, his speech often profane. the family left food out for him. he ate the same food as the daughter, a detail that skeptics would later remark on. in return, he would provide the irvings with dead rabbits that would show up on the doorstep. the rabbits appeared to have been strangled rather than bitten to death. as gef became known and feared throughout the island, someone suggested that he might be a mongoose, thoug

FAUST

has gone wrong? why thus behave? it suits you well to rant and rave! mephistopheles just think, the gems for gretchen that i got, a wretched priest has bagged the lot! the mother gets to see the stuff and starts at once to feel a secret shuddering. the woman has a scent that s fine enough, forever in her prayer-book she delights to snuff, and smells it out in every single thing if it be sacred or profane; so in those gems she noses till it s plain that they held little blessing, little good. my child, she cried, to keep unrighteous gain perturbs the soul, consumes the blood. we ll dedicate it to the mother of our lord, with heavenly manna she ll reward" then gretchen drew her mouth askew; she thought: it is a gift-horse, it is true, and surely godless is not he who brought it here so hands

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ological synthesis of writers like tyard and du perron on the poetry of the french pleiade and particularly on the academy of poetry and music founded by one of its members, baif. this academy was devoted to "measuring" together poetry and music after what was believed to be the antique fashion in order to produce the "effects" on the hearers attributed to ancient music. the academy produced both profane songs, full of mythological allusions, and also psalms, both set to music in the same manner. the question as to whether such products are "incantations" in the magical sense or incantatory for their artistic quality alone is a very difficult one, for the borderline between magic and art is as hard to trace in this period as the borderline between magic and religion. it is possible that th

c or protestant, with their wars and persecutions, are driven from heaven; and a new age of new magical insights dawns for the individual and for the world. such was the reformation propounded by giordano bruno under the image of the return of the egyptian religion. bruno's use of love emblems with mystical meanings in the eroici furori is remarkably similar in its method to the transposition of "profane" love emblems into emblems of "sacred" love in the jesuit religious emblem-books of the early seventeenth century. i have pointed this out elsewhere by studying, in connection with 1 see above, p. 221. 286 giordano bruno: heroic enthusiast and elizabethan bruno's emblems, profane love emblems from the vaenius collection, showing lovers wounded by darts from the eyes of the lady, or from cu

FREEMASONS SATANISM AND SYMBOLISM

into two. one split contains the core of the luciferian illuminati and the other contains those who have no knowledge of it whatsoever [behold a pale horse, p. 78] freemasonry the worship of lucifer, satan part 2 of 5 this page concentrates on masonic symbols. occultists put an enormous emphasis on communicating through symbols with other members while hiding the truth from the initiates and the "profane" i.e, people who are not members "magic symbols" by fredrick goodman states that "the true magic symbol is an image which hides an inner meaning. this meaning is usually cunningly hidden behind a form which most people think they can understand immediately [p. 6] examining these masonic symbols reveals the cunningly hidden meanings. then compare them with known satanic symbols so you can e

peared sometime before the 3rd century, b.c, in china. this emblem became the favorite of sorcerers and mystics throughout the orient because it, too, embodies so many possible meanings [gary jennings, black magic, white magic, the dial press, 1964, p. 50; emphasis in original] does freemasonry adopt and use the symbolism of yin/yang? indeed, they do, but in a way as to hide the meaning form the "profane" listen to albert pike. the black and white pavement symbolizes "the good and evil, principles of the egyptian and persian creed. it is the warfare of michael and satan. light and shadow, which is darkness; day and night, freedom and despotism [morals and dogma, p. 14 "masons also use the two triangles to represent this idea of opposites. in short talk bulletin, a pamphlet which is to be r

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

the companion of my labours, wherein are faithfully set forth the true rituals of magic, together withallthings needful for the prosecution of that most divine experiment on which thou art set: to wit, the word, the sign, and the way. guard well that secret knowledge, remembering the four oathsofthy initiation: to dare, to will, to learn, and to conceal. but as to this book, have no fear lest the profane and those unlearned in philosophie discover aught therein, since, even as the ark within the temple, all truth here dwells behind a veil; which veil the priests of the hidden wisdom alone may pass.'6theheroine discovers, too, the value of sounds and calls 'constance was now impelled to chant, in a loud tone and with a grave intense and crescent determination, the strange oldheb255rew spell

dents into the lower grades and of issuing warrants for temples such as that of isis urania. but highest of all in this most ancient scheme are the great rulers of the whole system, who severally sustain and govern the thirdappendixb101order, which includes three magic tides of honour and suprema255 cy. these represent the supernal triad of the sephiroth and are shrouded and unapproachable to the profane, and to all others but to the chiefs of the adepti; in case of a vacancy in this order, thechiefmost learned and most famous adept obtains by decree the coveted supremacy.thescheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity, as figured in the very ancient kabbalah of the hebrews, whose professors were illuminated by the higher magic

GILBERT THE MAGICAL MASON

nic truth, and not believed only,butpersonally acted. could such an unusual, not to say unnatural,thereligion of freemasonrylisclaim on a man be made simply to veil a moral precept? could such a state of mind and body be made peremptory simple to paint a beautiful allegory?ourmysteries are positively guarded by signs, tokens, and words, so stringently accorded and so carefully preserved, that the profane are clearly convinced that even the most apparently reliableexposesof them arebutmake-believes.ifthese secret modes of recognizance shroudedbuta scheme to make men more honest, or more charitable, is it reasonable to suppose that this sanctity would have grown up around them? no, my brethren, it would have beenbuta vain and foolish association which should have been created to make a secre

GILBERT THE SORCERER AND HIS APPRENTICE

divulge to the outer and uninitiated world the secret and true attribution of the tarot which was given in the cypher mss and the attribution which he gave in thedogmeetrituel delahautemagie,and which has been accepted among the uninitiated, is very different to that which has been treasured in the order of a..a..for centuries and which we mustallkeep carefully concealed from the knowledge of the profane. to me and to other fellow students who had earnestly studied the tarot scheme of levi and etteila, the a..0:.attribution came like a revelation and with it before us we could see at a glance that it contained the real secret of the tarot, however ingenuous the theories advanced by levi and etteila had seemedtillthen.thetwenty-two atus ofthoththetarottrumpsandthegenuineattributiontothehebr

lso to know thyself, seek in the manifest for the divine one, and when thou hast found him, veil thine eyesinadoration. behold the true*the four honoursineach suit**this word atusisthen the derivation of the french words atous or atouts- trumps. it is pure egyptian, the plural of aat, a mansion; aatu, mansions.on the tarot trumps81attribution oftarot,ponder it in thine heart; reveal it not to the profane. these be the 22 atushebrewattrib--pathofno.titleletterutionyetzirah0thefoolish man(mat)nalith1thejuggler(pagad.:12th 2thehigh priestess l13th 3theempress.,sf?14th 4theemperorm('15th5thehierophant,tj16th 6thelovers 1ii17th 7thechariotnqlj18th 8 strength (justice at one time)tlfi,19th 9thehermit (prudence)11j120th 10thewheel of fortune.=2j.21st11justice (strength at one time),22nd 12thehang

whichkeyed everything; and whether by patient analysis and synthesis of every science they arrived at it, or whether..as thekabaliststhemselves saidthey gotitby divine revelation, and found out afterwards that every science keyed into it,icannot say,butat all events they arrived at the conclusion thatthe:key number of-the entireuniverse was 10, the decad. and as everythinghad tobesetdownsothatthe profane who might chance to light on any of the records or hieroglyphs would not find out. anything, they symbolised the doctrine thus: therewasunity, that is the eternalsilence, because 1 is necessarily alone;itcannot multiply or. divide. directly, however, the unity comes into manifestation, it emanates the ten sephiroth, andnotill any particular order.ifone might symboliseitby an earthly image

GLOBAL FREEMASONRY

res passed in the french parliament were decreed beforehand in the masonic lodges and executed under the direction of the grand orient, whose avowed aim is to control everything and everybody in france "i said in the assembly of 1898" states the deputy mass, the official orator of the assembly of 1903 "that it is the supreme duty of freemasonry to interfere each day more and more in political and profane struggles "success (in the anti-clerical combat) is in a large mea- global freemasonry die sure due to freemasonry; for it is its spirit, its programme, its methods, that have triumphed "if the bloc has been established, this is owing to freemasonry and to the discipline learned in the lodges "we need vigilance and above all mutual confidence, if we are to accomplish our work, as yet unfin

GNOSTIC HANDBOOK

g and reference to documents such as the dead sea scrolls becomes imperative. a further issue is with the clear intimation that the bible has an inner meaning. certainly the oral tradition of the israelites known as" kabbalah" taught the bible had at least three levels and the modern biblical scholar barbara thiering outlines how the essenes used a" pesher" code to hide certain mysteries from the profane. all these things must be considered when we start to quote the bible or use scripture to prove a certain viewpoint. the gnostic apostolic church is working hard to help in the restoration of the bible to its original purity and to reinstate the esoteric or mystery teachings that are central to real christianity. multiple levels of truth inherent within the mystery teachings is the underst

GOETIA LUCIFERIAN

illing to grow and become in the light of the serpent-angel. by air and dream we enter the circle 4 5 the preliminary definition of magick& black magick it is significant to explain the definitions within the context of this book, to not only in some manner set the foundation but also the suggestion of a successful application of this grimoire. this book is not meant for the individual to develop profane behavior, antisocial actions nor abhorrent philosophy which may be defined as not-healthy for the self. the essence of this book is exploring the luciferian foundations of human evolution, the next step in our spiritual and philosophical ideologies. any negative behavior or criminal actions (as defined by current society) is considered a deterrent from our individual evolution, thus is not

and governs 50 legions of spirits. k gusion gusion is a spirit of divination as well as being a guide in the communication with the shades of the dead. gusion is also a spirit which instinctually passes on concepts and ideals in honor and dignity. the sorcerer through invoking the spirit would focus on areas of character development and self-perception, that which separates the initiate from the profane and common clay of humanity. l sitri sitri appears in the black mirror as a man with a leopard s head with large wings. you may will sitri to change shape and it does so in the appearance of a beautiful angelick 42 figure. sitri is a spirit of babalon-lilith, being one who enflameth the love between individuals lust and desire. sitri is very useful in love and lust spells, thus being a pow

GOLDEN DAWN RITUALS T

-ex-ar-ps t the concourse of forces (the forty-eight angelic keys or calls) 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 let the adept be certain to take the greatest precautions in the use of these calls. they must be treated with the greatest care and solemnity. the general attitude of a holy proceeding should prevail in the mind of the adept when utilizing these calls. beware not to profane them or utilize them casually, as one is apt to attract the opposite forces. this could lead to physical harm or spiritual disaster. eighteen of the first nineteen calls are verbally expressed, and are attributed or are to be used in conjunction with the tablet of union, and the four enochian tablets of the terrestrial watchtowers. key 1: this key is used to activate the entire tablet of u

GOLDEN DAWN RITUALS T3

chr 30. t the concourse of forces (the forty-eight angelic keys or calls) 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 let the adept be certain to take the greatest precautions in the use of these calls. they must be treated with the greatest care and solemnity. the general attitude of a holy proceeding should prevail in the mind of the adept when utilizing these calls. beware not to profane them or utilize them casually, as one is apt to attract the opposite forces. this could lead to physical harm or spiritual disaster. eighteen of the first nineteen calls are verbally expressed, and are attributed or are to be used in conjunction with the tablet of union, and the four enochian tablets of the terrestrial watchtowers. key 1: this key is used to activate the entire tablet of u

GOLDEN DAWN RITUALS U7

d equilibriate thy spiritual nature and honor the vast and concealed one. this is the explanation of the first diagram of the paths, the sephiroth being in the queen scale and the paths in the masculine or king scale. it is the key of the forces which lie in tcq, the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they represent. there are four scales of color which correspond to the four kabbalistic worlds. they are: scales worlds tarot suits tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swords w (vau) a (air) princess hycu pentacle

GOLDEN DAWN RITUALS ZAM3

regalia is not necessary for this vigil. however, if the adept does have the ability to work outdoors in regalia undisturbed, then it is more than permissible. it is only required that the adept wear his or her consecrated rose cross lamen. if during the time of the vigil one is working in a public park or parking lot, then the rose cross may be worn underneath clothing so as to hide it from the profane and outside influences. let the adept take caution not to continue on in mundane activity with the rose cross lamen. the adept may wish to also take a ritual cleansing bath or perform whatever other activity he or she may find appropriate to preparing oneself for the approaching work. let the adept take caution to be frugal with time. begin no later than twenty minutes before the moon is f

center during the vigil (rose and amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept now begin, using the fullness of the moon as a sigil to rise in the planes unto the sephira of dwsy. the adept should take full caution not to allow any illusion or form to distrac

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

illud ignoret' 24, 19 [107' magi heliotropium quartanis quater, in tertianis ter alu' a curious compound= acl-ad-ligare: they must have ceased to feel the origin of the assimihition il before they could add a second ad. it is matched, imperfectly 'tis true, by our past part, geghickt (fr. gegeuickt, and perfectly by theo. fr. coucueillir= concolligere, con-con-legere, and the goth, gagamainjau to profane, gagavairt^jan to reconcile. 1200 herbs and stones. gari jubent ab ipso aegro, precarique soluturum se nodos liberatum, et ita facere non exempta herba' 22,21 [29 'sunt qui genicula novem vel unius vel e duabus tribusve lierbis ad hunc articulorum numerum involvi lana snccida nigra jubeant ad remedia strumae panorumve. jejunum debere esse qui colligat, ita ire in domum absentis cui medeatu

at has often come before us becomes perfectly clear, and what is more, proves a good fit all round: the wise-woman of the ancient germans is called auruna, because she is alja-riuta, and speaking secret words not understood of the common folk, has skill at once in writing and in magic; hers is the gothic runa, hei's the as. runcreeft. all can only mean' other (than common, strange, not vulgar and profane' and thus heightens the meaning of runa. and this name of the heathen priestesses could easily be transferred to the holy herb (p. 1202) which perhaps pertained to their ritual. the olden time divided runes into many classes, and if the full import of their names were intelligible to us, we might take in at one view all that was effected by magic spells. they were painted, scratched or car

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

two classes can hardly be separated, for incorrect or incomplete accounts will not allow us to determine which is meant. 1. teees. the high estimation in which woods and trees were held by the heathen germans has already been shown in chap. iv. to certain deities, perhaps to all, there were groves dedicated, and probably particular trees in the grove as well. such a grove was not to be trodden by profane feet, such a tree was not to be stript of its boughs or foliage, and on no account to be hewn down.1 trees are also consecrated to individual daemons, elves, wood and home sprites, p. 509. minute descriptions, had any such come down to us, would tell us many things worth knowing about the enclosure and main tenance of holy woods, about the feasts and sacrifices held in them. in the indicul

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

e been applied to it in the past, and each expresses to the mind of the initiate its function in the first degree initiation. this chamber is guarded, at first degree initiations, first by the conductor in the antechamber, then by the herald, and then by the torchbearer. when not used for ceremonies, it should be reverenced and kept undefiled by the uninitiated. nothing should ever occur in it to profane it (such as levity, unbecoming conduct, or profane labor. the threshold of the temple this is the most beloved place in each lodge to the initiated, for it represents the doorway to light and knowledge. it is the entrance from the chamber to the lodge, and, in the first degree initiation, is guarded by the guardian of the temple, while any other entrance to the lodge is guarded by the secr

tres and sorores seek that dawn of illumination and divine resurrection, from the "dismal darkness of the north" that will make them free from the superstitions of darkness (ignorance, and the fears of night (evil. for this reason, the east is always respected and saluted, as the "place of divine illumination and resurrection" it must be so regarded at all times, and must never be occupied by the profane (unilluminated, uninitiated) or the unworthy. the "south" the "south" in our lodges, is that point where the sun (source of illumination) shines in the greatest glory and strength, and finds the culmination of its ascendency in the realm of heaven (spirituality. therefore, this point is where the divine mind finds fullest (spiritual) expression, and is occupied in all lodges by the chaplai

lodge, and facing the east, make a certain sign and at the same time repeat after the master the following sacred obligation, which is voluntarily taken, and is forever binding upon all members "before the sign of the cross, and in the name of our god, i promise to forever do my utmost to restore to the world the light which is gone and the secrets of the universe that have been withheld from the profane mind" this obligation of service makes it imperative for the members [41] to study and practice, to test and try the private laws taught in our order, and to apply them at every opportune time, so that the light which is gone may be restored and darkness (ignorance and evil) dispelled. lodge decorum it should not be necessary to speak on this subject to a rosicrucian; for all appreciate th

creed, or color, when you can render direct or indirect aid in any emergency. if you cannot give aid in person, but can call or solicit aid, this, too, is imperative. in quiet and peace perform your work, render your service, and retire with as little recognition as possible. 20. maintain one place in your home that is sacred to you and your order. in it find peace and time for meditation daily. profane it not with pleasures of the flesh, but sanctify it with your higher thoughts. 21. give your support, moral or physical, to some church in your community, that it may have your help in carrying on the great work in its light. 22. assume no political office without properly and duly notifying all who may sponsor or support your attainment of your definite views and principles toward humanit

HAMIL THE ROSICRUCIAN SEER

t number but one ofthezoist,to offer the following notes upon the subject, trusting they may prove the germ of a more full and able essay by one of your learned correspondents. it would trespass too much upon your space to attempt to elucidate the origin and various modes of divination by the crystal, of the antiquity and wide-spread belief in which there exist innumerable testimonies, sacred and profane; from the divine responses by the urim and thummim, men255 tioned in the old testament" to josephus, who in his history declares it to be more than200years since the stones of the ephod hadgivenan answer by their extraordinary lustre; and from porphyry, iamblichus, and psellus, to the magiciansofcairo and the peepers and speculators in england at the present day. with respect to the 'super

t must be made during the moon's increase-;sfabojray ojh'tetra&iiam"j'ton7crystaliomancy, or the art of invocating.spiritsbythecrystal[transcribed fromhockley'soriginalmanuscript,acquiredby f. g.irwinand presented to thelibraryat freemasons' hall as part of hismasoniccollection.]theart of invocating spirits by the crystal was known and practised by the ancients which all those who read sacred and profane history may discover, also the sacred text contains many instances in which invocation by the crystal is alluded to and it is the opinion of many learned and eminent men that the divine urim and thummin of the holy scripture was used for a similar purpose as the crystal is in our day. now all those who wish to obtain the assistance of the good spirits in the crystal must lead a religious l

HELENA BLAVATSKY NIGHTMARE TALES

the recesses ofunfrequented mountains and an unapproachable craggy steeps, so as the better to afford no chance to curiousintruders of finding them out and watching them in their own dens? simply, impudent fortune-tellers,japanese gypsies who sell charms and talismans, and no better. in answer to those who sought to assure methat though the yamabooshi lead a mysterious life, admitting none of the profane to their secrets, they still doaccept pupils, however difficult it is for one to become their disciple, and that thus they have living witnessesto the great purity and sanctity of their lives, in answer to such affirmations i opposed the strongest negationand stood firmly by it. i insulted both masters and pupils, classing them under the same category of fools,when not knaves, and i went s

HELENA BLAVATSKY THE KEY TO THEOSOPHY

al ego "at the end of the way stands the christes" the purifier; and the union once accomplished, the chr stos, the "man of sorrow" became christos himself. paul, the initiate, knew this, and meant this precisely, when he is made to say in bad translation "i travail in birth again until christ be formed in you" the true rendering of which is" until you form the christos within yourselves" but the profane, who knew only that chr stos was in some way connected with priest and prophet, and knew nothing about the hidden meaning of christos, insisted, as did lactantius and justin martyr, on being called page 149 the key to theosophy- hp blavatsky.txt chr stians instead of christians. every good individual, therefore, may find christ in his "inner man" as paul expresses it, whether he be jew, mu

ces. occult sciences the science of the secrets of nature-physical and psychic, mental and spiritual; called hermetic and esoteric sciences. in the west, the cabala may be named; in the east, mysticism, magic, and yoga philosophy. the latter is often referred to by the chelas in india as the seventh "darshana (school of philosophy, there being only six darshanas in india known to the world of the profane. these sciences are, and have been for ages, hidden from the vulgar, for the very good reason that they would never be appreciated by the selfish educated classes, who would misuse them for their own profit, and thus turn the divine science into black magic, nor by the uneducated, who would not understand them. it is often brought forward as an accusation against the esoteric philosophy of

hilst their "facts" spades would be as simple, and as comprehensible if rendered in ordinary language, the facts of occult science are of so abstruse a nature, that in most cases no words exist in european languages to express them. finally our "jargon" is a double necessity-(a) for describing clearly these facts to one who is versed in the occult terminology; and (b) for concealing them from the profane. occultist one who practices occultism, an adept in the secret sciences, but very often applied to a mere student. occult world, the the name of the first book which treated of theosophy, its history, and certain of its tenets. written by a.p. sinnett, then editor of the leading indian paper, the pioneer, of allahabad, india. olympiodorus the last neo-platonist of fame and celebrity in the

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

licitor but a personal friend, and will, i know, carry out my instructions to the letter. the rest of what you wished i have embodied as exactly as possible in the accompanying document. if you wish any alteration made, just write it in to it, return it to me, and i will recopy it and send it to you. as an occultist i am at one with you as to the rule of safeguarding all valuable mss &c. from the profane. ifwhat i have written meets with your approval, i shall be glad to have the ms as soon as it is convenient to you to send it, that i may begin on it at once. grove lodge, saffron walden 10 march 19 4 i send you the ms formerly in the possession of d'espagnet. i kept it till i should have my copy of it returned by l[evavi] o[culos: i.e, percy bullock] to read as i had not attended to it mu

ISIS UNVEILED

h are the spiritists of france. recent events have shown that the meek spouse of christ never disdains to retaliate on helpless victims. having successfully performed her part of deus ex mataind from behind the french bench, which has not scrupled to disgrace itself for her, the church of rome sets to work and shows in the year 1876 what she can do. from the whirling tables and dancing pencils of profane spiritualism, the christian world is warned to turn to the divine 'mira- cles' of lourdes. meanwhile the ecclesiastical authorities utilise their time in arranging for other more easy triumphs, calculated to scare the superstitious out of their senses. so, acting under orders, the clei^ hurl dramatic, if not very impressive anathemas from every catholic diocese; threaten right and left; ex

. superstition and belief in the devil were as strong as ever, and science had sot yet dared publicly to measure her forces with those super- natural religion. meanwhile the enemy had slowly but burel> gained ground. all at once it broke out with an unexpected violence 'mira- cles' began to appear in full dayligbt, and passed from their mystic seclusion into the don[lain of natural law. where the profane hand of science was ready to strip os their sacerdotal mask. still for a time the church held her position, and with the powerful help of super- stitious fear checked the progress of the intruding force. but, when in succession appeared mesmerists and somnambulists, reproducing the physical and mental phenomenon of ecstasy, hitherto believed to be the special gift of saints; when the passi

cised only by a brahmana who had reached the age of eighty years* and that the brahmdima was sole guardian of the miystic formula, rimmu of every science, contained in the three mysterious letters. u m ^ich signify creahon, emtaervohon, and traruformation. he alone could expound its meaning in the presence of initiates of the third and supreme degree. whosoever among these initiates revealed to a profane a single one of the truths, even the smallest of the secrets entrusted to his care, was put to death. he who received the confidence had to share his fate "finally, to crown this able system" says jacouiot "there existed a word even superior to the mysterious monosyllable a u m, and which rendered him who came into the possession of its key nearly the equal of brahmft himself. the brahmdlt

ld the latter be more feared than at that critical moment? origed* clemens alezandrinus^ chalcidius^ methodius* and mai- monides* on the authority of the tar^m of jerusalem, the orthodox and greatest authority of the jews, held that the first two words in the book of oeruais b-rasit mean wudom, or the principle; and that the. idea^ these words noeaning 'in the beginning' was never held but by the profane, who were not allowed to penetrate any deeper into the esoteric sense of the sentence. beausobre" and after him godfrey hig- gins, have demonstrated the fact "all things" says the kahala "are derived from one great principle, and this principle is the unknown and invieible god. from him a substantial power immediately proceeds, which is the image of god, and the source of all subsequent em

exclusively to them. it is kabalistic, and represents the oppositions and quaternary equilibrium of the elements. we see by the occult verse of the pater, to which we have called attention in another work, that there were original- ly two ways of making it, or at least two very different fonnulae to ex- press its meaning one reserved for priests and initiates; the other given to neophytes and the profane. thus for example the iniiiaie, carrying his band to his forehead, said: to thee; then he added, belong; and continued while carrying his hand to the breast the kingdom; then, to the left shoulder justux; to the right shoulder and mercy. then he joined the two hands, adding: throughout the generaiing cydes' tibi sunt mauchuth, et gdrwah et 'besed per aeonas' a sign of the cross, id>soluiel

l 56ai3,iao8lc 100 isis unveiled the secrets of any degree "to a brother of an inferior degree; and the agrudiada parikskai says" any initiate of the third degree wiio before the prescribed time reveals the superior truths to the initiates of the sec- ond degree, must be put to death" again, the masonic apprentice con- sents to have his "tongue torn out by the roots" if he divulge anything to the profane; and in the hindft books of initiation, the same agnuhada pankahai, we find that any initiate of the first degree (the lowest) vha betrays the secrets of his initiation to members of other castes, for whom the science should be a closed book, must have "hb tongue cut out" and suffer other mutilations. as we proceed, we will point out the evidences of this identity of vows, formulas, rites

tone of conscious superiority, a ring of contempt in the treatment of hindi! metaphysics, as though the european mind is alone enlightened enough to polish the rough diamond of the old sanskrit writers, and separate right from wrong for the benefit of their descendants. we see them disputing over the external forms of ex- pression without a conception of the great vital truths these hide from the profane view "as a rule the brahmanaa" says jacolliot "rarely go beyond the class of grijuuta [priests of the vulgar castes] and puri^ita [exorcizers, divines, prophets, and evocators of spirits. and yet we shall see. once that we have touched upon the question and study of manifestations and phenomena, that these initiates of the firtt degree [the lowest] at- tribute to themselves, and in appeara

however shielded from control by vulgar and earth-bound spirits, however wide the chasm between a debasing influence and their self-controlled souls, and however well protected by the seven-knotted ma^cal bamboo rod which he receives from the guru, still the fakir lives in the outer world of sin and matter, and it is possible that his soul may be tainted, perchance by the magnetic emanations from profane objects and persons, and thereby give access to strange spirits and god. to admit one so situated, one not under any and all circumstances sure of the mastery over himself, to a knowledge of the awful mysteries and iniceless secrets of initiation, would be impracticable. it would not only imperil the security of that which must, at all hazards, be guarded from profanation, but it would be

necromantic evocations. thus retribution, by the exquisite adjustment of divine law, is made to over- take this scheme of cruelty, injustice, and bigotry, through her own suicidal acts. true philosophy and divine truth are convertible terms. a religion which dreads the hght cannot be a religion based on either truth or philosophy hence it must be false. the ancient mysteries were mysteries to the profane only, whom the hierophant never sought nor would accept as proselytes; to the initiates the mysteries became ex- plmned as soon as the final veil was withdrawn. no mind hke that of i^ithbgoras or plato would have contented itself with an unfathomable and incomprehensible mystery, like that of the christian dogma. there can be but one truth, for two small truths on the same subject can only

g the luxurious vegetation ot india, they keep th r bungalows, which look like small fortresses, encircled aa they are by lofty and thick walls. these, in their turn, are surrounded hy the sacred trees called aatonata, and in tamil araaaa maram. these are the 'sacred groves' the origiuak of those of egypt and greece, whose initiates also built their temples within such 'groves' inaccesdble to the profane" it will not be found without interest to see wuat mr. john yarker, jr, has to say on some modem secret societies among the orientals "the nearest resemblance to the br&hmanical mysteries b probably found in the very ancient 'patha' of the dervishes, which are usually governed by twelve officers, the oldest 'court' superintending the others by right of seniority. here the master of the 'co

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

t in the drawing of a malformed geometrical figure. while drawing this figure from the uppermost point down to the lowermost left angle, and then completing the figure, the divine name already given should be audibly or subvocally vibrated, as many times as you feel may be necessary. one more feature remains to be stated, and this is most important, differentiating the initiated approach from the profane. to every planetary force in gcornancy, there is attributed a genius presiding over all matters covered by the definitions of that force. this genius is an earth elemental of considerable stature. his name is given in the following table, together with his sigil, a traditional word that merely means a signature. this sigil should be very deliberately and carefully drawn in the centre of th

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

lord to the fact of the coming of a mortal, so that he who was supposed to be then personally descended, and possibly brooding (to make use of the words of genesis, in the secret shrine or penetralia, might be allowed time (according to the ideas of men) to gather up and concentrate his presence which no man can be permitted to behold* and live and to withdraw. for the divinity to be seen by the profane eye is guilt and annihilation to the latter; therefore the gods and all spirits have, in every account of their appearance, been seen in some worldly form, which might be acceptable to, and supportable by, a human face. there is, theoretically, such contrariety, and such fatal difference to the constitution of man, in the actual disclosure of a spirit, that it is wholly impossible except b

merest ludicrous superstition and figment. is man alone in his world? are there others in it with him? the ancients universally held virginity as a real magic, transcendental, mysterious something, which exercised power supernaturally both through heaven and through earth. it was an unnatural-natural outspring set apart and sacred of the gods. none but the barbarous touch, the brutal touch, could profane it. it worked miracles. tis said that the lion will turn and flee from a maid in the pride of her purity. for maidhood and virginity is a phenomenon independent of creation, and bears through the worlds visible and invisible the worlds immortal the impress and seal upon its forehead of god s rest, not of his activity. hence its sacredness in all religions and under all beliefs. voila pourq

KETAB E SIYAH

request laid before me could my consideration find. then, at last, knowing no answer to such entreaty i made this reply to abaddon who waited upon my leave or proscription in this matter "noble abaddon, mighty and terrible warrior, most sympathetic is satanael to your grievance 212 for are not my altars sullied also by the blood of men and does the tongue of methuselah not defile me also with his profane hymnings of my name. indeed the blood and cries of his butchery filter down through soil and stone and stain all chadel with the villainy of the tyrant-king. not for such abuses as these did i give life to the nephilim but for some more noble destiny. yet what you suggest i cannot command for it is desecration against all our vows. if i were to move in wrath against the children of my fles

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

fied by the j.d, and the etheric double of the physical body, for which the i.g. stands. the t. represents the dense part of the physical body. 401. the porchway of the lodge is the entrance to the inner world which is invisible to ordinary sight. therefore the t, who typifies the denser part of the physical body, is the only officer of the lodge who stands outside it, visible to the sight of the profane. all the other six principles of the human constitution are beyond physical sight, which deals with only one grade of the matter of the world, and that the lowest and densest. those principles exist on distinct planes of nature, of ascending degrees of subtlety or fineness of matter. 402. fig. 13 and the diagram connected with it show the seven principles in man, the planes of nature on wh

me, and contacted for himself at least one aspect of the hidden light of god, there is a further search still before him, in which he can penetrate even deeper into the consciousness and being of the deity. great and marvellous indeed is the revelation already given to him- a revelation which has changed for him the whole aspect of life, and made the selfish and miserably limited existence of the profane for ever impossible for him. yet he now begins to see that he is as yet touching only one circumference of a vast circle- nay, more, that he is working only on the surface of an infinite sphere. 785. the rose-croix 786. it is then that he begins his second great quest, which leads up through a number of stages, during which different attributes of the all-father are studied and to some ext

us in shadow in what is now the 31, that of the grand inspector inquisitor commander, whose symbol is a pair of scales. in egypt this pair of scales was taken as an emblem of the perfect balance of divine justice; the aspirant learnt that all the horror sometimes associated with the working out of karma was indeed based on absolute justice, although it appeared as evil to the lesser vision of the profane. 798. thus the first stage of the higher instruction, that of the rose-croix or red masonry, is devoted to the knowledge and assurance of good, while to the second stage, that of the knight k.h, is assigned the knowledge of apparent evil and its explanation. next, in the first steps of white masonry, the crown of the whole glorious structure, the aspirant learns to see the underlying justi

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

urifications through which he passed, he goes on to relate something of what took place at his initiation: 113. then, behold, the day approached when as the sacrifice of dedication should be done; and when the sun declined and evening came, there arrived on every coast a great multitude of priests, who according to their ancient order offered me many presents and gifts. then was all the laity and profane people commanded to depart, and when they had put on my back a new linen robe, the priest took my hand and brought me to the most secret and sacred place of the temple. thou wouldest peradventure demand, thou studious reader, what was said and done there: verily i would tell thee if it were lawful for me to tell, thou wouldst know if it were convenient for thee to hear; but both thy ears a

e elements, i returned to my proper place: about midnight i saw the sun brightly shine, i saw likewise the gods celestial and the gods infernal, before whom i presented myself and worshipped them. behold now have i told thee, which although thou hast heard, yet it is necessary that thou conceal it; wherefore this only will i tell, which may be declared without offence for the understanding of the profane. 114. when morning came and that the solemnities were finished, i came forth sanctified with twelve stoles and in a religious habit, whereof i am not forbidden to speak, considering that many persons saw me at that time. there i was commanded to stand upon a pulpit of wood which stood in the middle of the temple, before the figure and remembrance of the goddess; my vestment was of fine lin

hich included his experiences between death and resurrection, when he entered the world of amenta, and became the judge of the dead, who should decide for each soul what measure of felicity was due to him, and turn back to earthly incarnation those who needed further human development. the legend of the death and resurrection of osiris was well known to all the people of egypt, both initiates and profane, and there were great public ceremonies, corresponding to those of our good friday and easter day in catholic countries, when these mystic events were celebrated with the utmost splendour and with the heartfelt devotion of the people. 140. the story of osiris is nowhere found in a connected form in egyptian literature, but in texts of all periods his life, sufferings, death and resurrectio

in shadow in what is now the 31, that of the grand inspector inquisitor commander, whose symbol is a pair of scales. in egypt this pair of scales was taken as an emblem of the perfect balance of divine justice; the aspirant learnt that all the evil and horror associated with the working out of karma was indeed based on perfect justice, although it had appeared as evil to the lesser vision of the profane. 176. thus the first stage of the higher instruction, that of the rose-croix or red masonry, was devoted to the knowledge of good, while the second stage, that of k.h. or black masonry, was devoted to the knowledge of evil. next, in the first steps of what we call white masonry, the crown of the whole glorious structure, the candidate learnt to see the underlying justice of that eternal go

e of their pagan opponents. s. clement says: he who has been purified in baptism and then initiated into the little mysteries (has acquired, that is to say, the habits of self-control and reflection, becomes ripe for the greater mysteries, for epopteia or gnosis, the scientific knowledge of god(*quoted in some glimpses of occultism, ch. ii) the same writer also said: it is not lawful to reveal to profane persons the mysteries of the logos. 464. origen, the most brilliant and learned of all the ecclesiastical fathers, also asserts the existence of the secret teaching of the church, and speaks plainly of the difference between the ignorant faith of the undeveloped multitude, and the higher and reasonable faith which is founded upon definite knowledge. he draws a distinction between the popul

llow the performance of those certain events which were already indicated by the mystical meaning, the scripture interwove in the history the account of some event that did not take place, sometimes what could not have happened; sometimes what could, but did not(*origen, bk. iv, chap. i, 15 (ante-nicene library ed) 711. this is one of the methods by which the secret teachings are guarded from the profane, who throw them aside, thinking that as history they are inaccurate and uninteresting, and so completely miss their deeper meaning. 712. the fama fraternitatis, which admittedly contains only a tradition, written down long after the events recorded had taken place, tells us how c: r: c: was born in a.d. 1378, of poor but noble parents, and how he entered a monastery at a very early period

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

out of the belief in the mystical( magical) efficacy of the mass, and out of the ends to which certain unprincipled priests put this power. within catholicism and certain other liturgical denominations, the mass is a ritualized miracle of substantiation in which the bread and wine become the body and blood of jesus. this rite, based on the biblical account of the last supper, transforms ordinary, profane ingredients into divine artifacts. the occult nature of the mass was so evident that catholics themselves used it for magical purposes. for example, the gelasian sacramentary, which contains sixth-century documents, includes masses for such mundane goals as healing sick people and cattle, bringing rain, invoking good weather, protecting individuals about to take a trip, and even obtaining

LIBER ALEPH

but without lumber of theology. allan bennett bestowed upon me the right art of magic, and our holy qabalah, with a great treasure of learning in many matters, but especially concerning egypt, and asia, the mysteries of their arcane wisdom. but of cecil jones had i the great gift of the holy magick of abramelin, and he inducted me into that order which we name not, because of the silliness of the profane that pretend thereto, and he brought me to the knowledge and conversation of the holy guardian angel; also, he was the herald of the masters of the temple when they bade me welcome o their order, appointing a siege for me in the city of the pyramids, under the night of pan; but for three years i was not willing to avail myself thereof. now mark well this, o my son, that this path was pecul

eace in light) ow shall they measure our statue and our success by that canon of relation and illusion, and their ignorance of our nature? time is but sequence, and a moment of light outweigheth an age of darkness. what is happiness but the issue of the harmony of our consciousness with our truth, and the conformity of will with action? to the initiate is certainty of his fulfilment, which to the profane is but the effect of hazard, and he feareth to lose what he loveth, or thinketh he loveth. but we, loving only in light, suffer not by fear or by bereavement, because to us every event is welcome, being right, necessary and proper to our particular path. the knowledge of this one matter is the end of dread and of regret; make it the governor of thy mind, to rule its pace, lest it hasten or

LIBER ASTARTE

are but partial reflections. 3. concerning the chief place of devotion. this is the heart of the devotee, and should be symbolically represented by that room or spot which he loves 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] ast

age, let him take anything soever, and consecrate it as an image of his god. likewise with his robes and instruments, his suffumigations and libations: for his robe hath he not a night-dress; for his instrument a walking-stick; for his suffumigations a burning match, for his libation a glass of water? but let him consecrate each thing that he useth to the service of that particular deity, and not profane the same to any other use. svb figvra clxxv 5 16. continuation. next, concerning his time, if it be short. let him labour mentally upon his invocation, concentrating it, and let him perform this invocation in his heart whenever he hath the leisure. and let him seize eagerly upon every opportunity for this. 17. continuation. third, even if he have leisure and preparation, let him seek ever

LIBER CCC KHABS AM PEKHT

white hellebore. for the dragon. then jason is able to subdue the bulls, sacred to osiris, and symbolical of his aon and the magical formula of self-sacrifice. with these he plows the field of the world, and sows therein .the dreadful teeth of woe, cadmean stock of thebes. old misery. which refers to a certain magical formula announced by the beast that is familiar unto thee, but unsuited to the profane, and therefore not further in this place indicated. from this seed armed men sprung to life; but instead of attacking him .mutual madness strikes the warriors witless, and fierce wrath invades their hearts of fury, and with arms engaged, they fell upon each other silently, and slew, and slew. now then, the dragon being asleep, we may step 1 [this epistle was addressed to charles stansfeld

LIBER CORDIS CINCTI SERPENTE

LIBER CXCVII STORY OF SIR PALAMEDES

a magick moan; his head bows to the crowned goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers .lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile fs upsurging flood! i cast thee down, oh crowned and throned! to black amennti.s void profane. until mine anger be atoned thou shalt not ever rise again. with firm red lips and square black beard, osiris in his strength appeared. liber cxcvii 66 he made the sign that saveth men on palamede the saracen .hath hushed his conjuration grim: the curse comes back to sleep with him .hath fallen himself to that profane whence none might ever rise again. dread torture racks him; all his bone

LIBER DCCCXI ENERGIZED ENTHUSIASM

l good painters essentially differ. some writers suppose that in the ancient rites of eleusis the high priest publicly copulated with the high priestess. were this so, it would be no more gindecent h than it is gblasphemous h for the priest to make bread and wine into the body and blood of god. true, the protestants say that it is blasphemous; but a protestant is one to whom all things sacred are profane, whose mind being all filth can see nothing in the sexual act but a crime or jest, whose only facial gestures are the sneer and the leer. protestantism is the excrement of human thought, and accordingly in protestant countries art, if it exist at all, only exists to revolt. let us return from this unsavoury allusion to our consideration of the methods of the greeks. v agree then that it do

rriage between boys, the passive partner being generally known (and respected) as a wife, whose normal social duties he is expected to fulfil [note added by ac in his copy of equinox i (9] energized enthusiasm 11 made of it. the catholic church did, i believe, to some extent preserve the pagan tradition. marriage is a sacrament.1 but in the attempt to deprive the act of all accretions which would profane it, the fathers of the church added in spite of themselves other accretions which profaned it more. they tied it to property and inheritance. they wished it to serve both god and mammon. rightly restraining the priest, who should employ his whole energy in the miracle of the mass, they found their counsel a counsel of perfection. the magical tradition was in part lost; the priest could not

LIBER LVII

he analogies drawn from the shapes of letters; these are often interesting enough. a, for example, is a w between y and y, making 26. thus hwhy 26= a, 1. therefore jehovah is one. but it would be as pertinent to continue 26= 2 13, and 13= achad= 1, and therefore jehovah is two. this then is an absurdity. yes; but it is also an arcanum! how wonderful is the qabalah! how great its security from the profane; how splendid its secrets to the initiate! verily and amen! yet here we are at the old dilemma, that one must know truth before one can rely upon the qabalah to show truth. like the immortal burglar. bill wouldn.t hurt a baby.he.s a pal as you can trust. he.s all right when yer know .im; but yer.ve got to know .im fust. so those who have committed themselves to academic study of its myster

LIBER PORTA LUCIS

igibile.it is nonsense. h yet he delights in the odyssey, while they read vain and vulgar things. 17. we shall bring you to absolute truth, absolute light, absolute bliss. 18. many adepts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot reveal all; but you will easily understand that the religions of the world are but symbols and veils of the sub figura i 3 absolute truth. so also are the philosophies. to the adepts, seeing all things from above, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many change and pass; the one remains. even as wood and coal and iron bur

LIBER SAMEKH

with all the strength of his soul to withstand the will of his angel, concealing himself in the closest cell of the citadel of consciousness. let him consecrate himself to resist the assault of the voice and the vibration until his consciousness faint away into nothing. for if there abide unabsorbed even one single atom of the false ego, that atom should stain the virginity of the true self, and profane the oath; then that atom should be so inflamed by the approach of the angel that it should overwhelm the rest of the mind, tyrannize over it, and become an insane despot to the total ruin of the realm. but, all being dead to sense, who then is able to strive against the angel? he shall intensify the stress of his spirit so that his loyal legions of lion-serpents leap from the ambush, awake

LIBER TRIGRAMMATON

is symbol; for in truth they were the master flamed forth as a star and set a guard of water in every abyss. also certain secret ones concealed the light of purity in themselves, protecting it from the persecutions. likewise also did certain sons and daughters of hermes and of aphrodite, more openly. but the enemy confused them. they pretended to conceal that light, that they might betray it, and profane it. svb figvra xxvii 3 yet certain holy nuns concealed the secret in songs upon the lyre. now did the horror of time pervert all things, hiding the purity with a loathsome thing, a thing unnameable. yea, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. also

LIBER V VEL REGULI

an any of us, though wise and strong as never was known, prevail on men to act in concert, now that each prays to his own chip of god, and yet knows every other chip to be a worthless ort, dream-dust, ape-dung, tradition-bone, or.what not else. so science begins to see that the initiates were maybe not merely silly and selfish in making their rule of silence, and in protecting philosophy from the profane. yet still she hopes that the mischief may not prove mortal, and begs that things may go on much as usual until that secret session decide on some plan of action. it has always been fatal when somebody finds out too much too suddenly. if john huss had cackled more like a hen, he might have survived michaelmas, and been esteemed for his eggs. the last fifty years have laid the axe of analys

LIBER XXXIII AN ACCOUNT OF AA

imous choice is required. though not all men are called, many of the called are chosen, and that as soon as they become fit for entrance. any man can look for the entrance, and any man who is within can teach another to seek for it; but only he who is fit can arrive within. unprepared men occasion disorder in a community, and disorder is not compatible with the sanctuary. thus it is impossible to profane the sanctuary, since admission is not formal but real. 6 liber xxxiii worldly intelligence seeks this sanctuary in vain; fruitless also will be the efforts of malice to penetrate these great mysteries; all is indecipherable to him who is not ripe; he can see nothing, read nothing in the interior. he who is fit is joined to the chain, perhaps often where he though least likely, and at a poi

LUCIFERIAN SORCERY

ho is known as lucifer shone brightly above all others. he held the light of the sabbat to those who would whisper the oaths in the dawn. shaitan the opposer is the gateway of the current of magical initiation, thus holding the double aspects of light and shadow. it is through the union of such that one becomes as shaitan or lucifer itself. the witches sabbat itself emerged from the dreams of the profane, those who knew not the ways of the cunning folk and their work. it was because of the times of persecution that many kept their art secret, working and weaving their webs of sorcery and magickal illumination unseen by outside folk. the sabbat is the meeting place of the feri, lycanthrope, vampire and the sorcerer s shades which act as familiars. it is the great manifestation of the hidden

t, which may be separated during sleep through dream magick, allows the soul to shape shift into any desire it seeks be it animal, shadow, demon it is up to the imagination and desire of the individual. this would present the vampiric aspect of the craft, when the nightside waking dreamer transforms the dream body and those of his/her familiar into the night owl, go forth to feed quietly from the profane sleeper. the ritual of going forth by night announces the separation of the spirit from the flesh, thus the witches sabbat is the supreme luciferian awakening, and it is when we become just as lucifer, who is the spirit of the air whom resides upon the astral plane. below lucifer is the puzzle of the black one, being baphomet. baphomet, being the god form of sorcerers and magickians of cha

d will be planted. asmodeus ashmodai brings the hidden eye, which does not bleed when looked into which a laughing child devours on sight, eager to 25 awaken from the earth i walk, hidden in perception and form. as the last storm approaches, my name is thus revealed. lucifer shall the fires of heaven be brought down, by your gift of perception? shall all know from which clay becomes fire, and the profane are no longer. the wings of djinn beside that of the dragon, black and billowing answer to your shadowy presence. from this a torch is revealed. lilith from your loins great pleasure is shown, felt and ravished upon ecstasy from the children who feed nightly the bed chamber welcomes your passion shall you reveal the hidden moon, which acts as a door for such sight and beauty? beast and ang

and their mighty arcana, come forth and bless my awakening. i call to the angelic, the highest meaning of self, from which all light announces the birth of my being awakened, come forth from the light of dawn. i am the source of light and darkness, from which the peacock feathers grow. from my essence is the flow of time, the current of life and light. such shall be hidden and not revealed to the profane, their eyes shut in the forgotten shadows of unbecoming. i speak the words of darkness as being zazas, zazas, natsatanada zazas, the secret oath of opening the abyss, these are my words of manifestation! i create therefore! the dragon which coils in the darkness shall walk with my spirit, while i shall cultivate the light of dawn from which wisdom springs. the green of the earth is fed fro

MAGIC AND SPELLS

s extraordinary ability is a free action that lasts 10 minutes. it can be used once a day. 1 magic stone 6 move earth 2 cat's grace 7 shadow walk 3 magic vestment 8 word of recall 4 freedom of movement 9 foresight 5 mordenkainen's faithful hound deities: bane, ghaunadaur, gruurnsh, set, urdlen. granted power: once per day, as a free action, choose one opponent. against that opponent you gain a +2 profane bonus on attack rolls, saving throws, and armor class. this supernatural ability lasts 1 minute. halfling domain' halfling domain spells hatred domain healing domain' deities: berronar truesilver, ilmater, lurne, luthic, sharindlar, torm. illusion domain deities: akadi, azuth, baravar cloakshadow, cynic, mystra, sehanine moonbow. granted power: you cast all illusion spells at +1 caster lev

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ing them and the arcana they claimed to possess? the answer is simple enough: the mysteries were secret societies, binding their initiates to inviolable secrecy, and avenging with death the betrayal of their sacred trusts. although these schools were the true inspiration of the various doctrines promulgated by the ancient philosophers, the fountainhead of those doctrines was never revealed to the profane. furthermore, in the lapse of time the teachings became so inextricably linked with the names of their disseminators that the actual but recondite source--the mysteries--came to be wholly ignored. symbolism is the language of the mysteries; in fact it is the language not only of mysticism and philosophy but of all nature, for every law and power active in universal procedure is manifested

ion of world power it destroyed all available records of the gnostic cultus. the name gnostic means wisdom, or knowledge, and is derived from the greek gnosis. the members of the order claimed to be familiar with the secret doctrines of early christianity. they interpreted the christian mysteries according to pagan symbolism. their secret information and philosophic tenets they concealed from the profane and taught to a small group only of especially initiated persons. simon magus, the magician of new testament fame, is often supposed to have been the founder of gnosticism. if this be true, the sect was formed during the century after christ and is probably the first of the many branches which have sprung from the main trunk of christianity. everything with which the enthusiasts of the ear

orces her to become his queen. it is doubtful whether many of the initiates themselves understood the mystic meaning of this allegory, for most of them apparently believed that it referred solely to the succession of the seasons. it is difficult to obtain satisfactory information concerning the mysteries, for the candidates were bound by inviolable oaths never to reveal their inner secrets to the profane. at the beginning of the ceremony of initiation, the candidate stood upon the skins of animals sacrificed for the purpose, and vowed that death should seal his lips before he would divulge the sacred truths which were about to be communicated to him. through indirect channels, however, some of their secrets have been preserved. the teachings given to the neophytes were substantially as fol

for the remaining half. the greeks believed that persephone was a manifestation of the solar energy, which in the winter months lived under the earth with pluto, but in the summer returned again with the goddess of productiveness. there is a legend that the flowers loved persephone and that every year when she left for the dark realms of pluto, the plants and shrubs would die of grief. while the profane and uninitiated had their own opinions on these subjects, the truths of the greek allegories remained safely concealed by the priests, who alone recognized the sublimity of these great philosophic and religious parables. thomas taylor epitomizes the doctrines of the greater mysteries in the following statement "the greater (mysteries) obscurely intimated, by mystic and splendid visions, th

t ring sits the moon, and to it is returned the ability to increase and diminish. upon the second ring sits mercury, and to it are returned machinations, deceit, and craftiness. upon the third ring sits venus, and to it are returned the lusts and passions. upon the fourth ring sits the sun, and to this lord are returned ambitions. upon the fifth ring sits mars, and to it are returned rashness and profane boldness. upon the sixth ring sits jupiter, and to it are returned the sense of accumulation and riches. and upon the seventh ring sits saturn, at the gate of chaos, and to it are returned falsehood and evil plotting "then, being naked of all the accumulations of the seven rings, the soul comes to the eighth sphere, namely, the ring of the fixed stars. here, freed of all illusion, it dwell

priests and philosophers of antiquity the secrets which have been preserved to this day in myth and legend. these allegories and emblematic figures conceal the secret formul for spiritual, mental, moral, and physical regeneration commonly known as the mystic chemistry of the soul (alchemy. these sublime truths were communicated to the initiates of the mystery schools, but were concealed from the profane. the latter, unable to understand the abstract philosophical tenets, worshiped the concrete sculptured idols which were emblematic of these secret truths. the wisdom and secrecy of egypt are epitomized in the sphinx, which has preserved its secret from the seekers of a hundred generations. the mysteries of hermeticism, the great spiritual truths hidden from the world by the ignorance of th

ugh the early pythian priestesses were always maidens--some still in their teens--a law was later enacted that only women past fifty years of age should be the mouthpiece of the oracle. these older women dressed as young girls and went through the same ceremonial as the first pythi. the change was probably the indirect result of a series of assaults made upon the persons of the priestesses by the profane. during the early history of the delphian oracle the god spoke only at each seventh birthday of apollo. as time went on, however, the demand became so great that the pythia was forced to seat herself upon the tripod every month. the times selected for the consultation and the questions to be asked were determined by lot or by vote of the inhabitants of delphi. it is generally admitted that

pythagorean skein, but apparently none has been successful. notwithstanding attempts made to obliterate all records of the teachings of pythagoras, fragments have survived which give clues to some of the simpler parts of his philosophy. the major secrets were never committed to writing, but were communicated orally to a few chosen disciples. these apparently dated not divulge their secrets to the profane, the result being that when death sealed their lips the arcana died with diem. certain of the secret schools in the world today are perpetuations of the ancient mysteries, and although it is quite possible that they may possess some of the original numerical formul, there is no evidence of it in the voluminous writings which have issued from these groups during the last five hundred years

any system, a man may accomplish a prescribed end without being qualified to manipulate and control the effects which he has produced. for this reason long periods of probation were imposed, so that the knowledge of how to become as the gods might remain the sole possession of the worthy. lest that knowledge be lost, however, it was concealed in allegories and myths which were meaningless to the profane but self-evident to those acquainted with that theory of personal redemption which was the foundation of philosophical theology. christianity itself may be cited as an example. the entire new testament is in fact an ingeniously concealed exposition of the secret processes of human regeneration. the characters so long considered as historical men and women are really the personification of

the priests disguised themselves as composite creatures, thereby symbolizing different aspects of human consciousness. they used birds and reptiles as emblems of their various deities, often creating forms of grotesque appearance and assigning to them imaginary traits, habits, and places of domicile, all of which were symbolic of certain spiritual and transcendental truths thus concealed from the profane. the phoenix made its nest of incense and flames. the unicorn had the body of a horse, the feet of an elephant, and the tail of a wild boar. the upper half of the centaur's body was human and the lower half equine. the pelican of the hermetists fed its young from its own breast, and to this bird were assigned other mysterious attributes which could have been true only allegorically. though

the sun was passing through the sign of gemini. the five-footed assyrian man-bull with the wings of an eagle and the head of a man is a reminder that the invisible nature of man has the wings of a god, the head of a man, and the body of a beast. the same concept was expressed through the sphinx--that armed guardian of the mysteries who, crouching at the gate of the temple, denied entrance to the profane. thus placed between man and his divine possibilities, the sphinx also represented the secret doctrine itself. children's fairy stories abound with descriptions of symbolic monsters, for nearly all such tales are based upon the ancient mystic folklore. click to enlarge the ur us. from kircher's oedipus gyptiacus. the spinal cord was symbolized by a snake, and the serpent coiled upon the fo

ish and druidic. plutarch wrote "the apis ought to be regarded by us, as a fair and beautiful image of the soul of osiris" osiris represents the spiritual nature of the lower world which is murdered and distributed throughout the substance of the physical spheres; apis is the emblem of the material world within which is the spiritual nature--osiris. the apis is also the symbol of the exoteric (or profane) doctrine, in contradistinction to the esoteric (or divine) teachings represented by the ur us worn upon the foreheads of the priests. front this is derived the mythological allegory of serapis, who in a certain sense is not only the composite figure of osiris and the lower world in which he is incarnated but also of the mysteries, which are the terrestrial bodies containing the secret tea

result of opening a way whereby submundane creatures could become active participants in his affairs. when eliphas levi invoked the spirit of apollonius of tyana, what did he hope to accomplish? is the gratification of curiosity a motive sufficient to warrant the devotion of an entire lifetime to a dangerous and unprofitable pursuit? if the living apollonius refused to divulge his secrets to the profane, is there any probability that after death he would disclose them to the curious-minded? levi himself did not dare to assert that the specter which appeared to him was actually the great philosopher, for levi realized only too well the proclivity of elementals to impersonate those who have passed on. the majority of modern mediumistic apparitions are but elemental creatures masquerading th

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

those from whom i have received kindness, by indulgence in sensual pleasures, by irreverent behaviour in the temple of god, by unseemly gestures thereat, by entering therein without reverence, by vain and unprofitable discourse when there, by despising the sacred vessels of the temple, by turning the holy ceremonies into ridicule, by touching and eating the sacred bread with impure lips and with profane hands, and by the neglect of my prayers and adorations. i detest also the crimes which i have committed by evil thoughts, vain and impure meditations, false suspicions, and rash judgments; by the evil consent which i have readily given unto the advice of the wicked, by lust of impure and sensual pleasures; by my idle words, my lies, and my deceit; by my false vows in various ways; and by m

t those things which contribute to the success which the pentacles and experiments promise, having ever in thy mind no other intention than the glory of god, the accomplishment of thy desires, and loving kindness towards thy neighbour. furthermore, my beloved son, i order thee not to bury this science, but to make thy friends partakers in the same, subject, however, to the strict command never to profane the things which are divine, for if thou doest this, far from rendering thee a friend of the spirits, it will but be the means of bringing thee unto destruction. but never must thou lavish these things among the ignorant, for that would be as blameable as to cast precious gems before swine; on the contrary, from one sage the secret knowledge should pass unto another sage, for in this manne

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

the convocation and assembling of the spirits. these arts or operations should be carried out at the prescribed time, but if there be no time specially appointed it will be always better to perform them at night, which is the most fit and proper time for the operations of necromancy; this is also a symbol that it is just and right to hide them from the sight of the foolish, the ignorant, and the profane. but when thou shalt have selected a place fitting, thou mayest perform thine experiments by day or by night. it should be spacious, clear, and bounded on all sides by hedges, shrubs, trees, or walls. thou shalt thyself cleanse it thoroughly and render it neat and pure, and while doing this thou shalt recite psalms ii; lxvii; and liv. after this thou shalt perfume it with the odours and su

MEANING OF MASONRY

societies have existed outside the deeper limits of the official churches for the purpose of teaching what are called" the mysteries: for imparting to suitable and prepared minds certain truths of human life, certain instructions about divine things, about the things that belong to our peace, about human nature and human destiny, which it was undesirable to publish to the multitude who would but profane those teachings and apply the esoteric knowledge that was communicated to perverse and perhaps to disastrous ends. these mysteries were formerly taught, we are told" on the highest hills and in the lowest valleys" which is merely a figure of speech for saying, first, that they have been taught in circumstances of the greatest seclusion and secrecy, and secondly, that they have been taught

MICHAEL FORD A RITE OF THE WEREWOLF

practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of the tests, that the forces of darkness embody through the practitioner and allows the isolated self-deification of the sorcerer. the very embodiment of the path. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the t

, nasu druj, andar, savar, taprev, astwihad fly now unto me! kundak my steed of infernal flight come forth nightmare, guide me to the sabbat! spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time by kevan, the gateway to the sabbat, shall you arise before me- my bo

MICHAEL FORD BOOK OF CAIN

ch was sacred and beautiful, azazel now could understand both good and evil, the darkness and the light. lucifer, my angelick initiator, my soul and father, understood that he was both demon and angel, that he was beauty and ugliness. all of those in the circle of spirits made a sacred pact to go forth into the world of horrors and do their will. azazel, who refused to bow before common clay, the profane image of flesh known as man and woman, and then found them more appealing. some were indeed fair, their women sensuous and their men showing a primitive potential of being. with this in mind, they would bring the fire to them. azazel and many of those angels took by will flesh in bodies appealing to such women, and copulated with them. my father taught them the sacred arts, hidden and the

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

thing, save death would stop me. i could see this leaf of the ancient book, decorated in what was dried blood, serpents and signs of my becoming as i understood it. this was my comfort in this desert sand. i felt as if i would die, but yet i could not turn back. my being was tested, and i could not fail save the scorpions sting which would force me to eternal dreamless sleep the very curse of the profane! it was one night after many days of not finding the caves of which i sought, not seeing a soul or any living thing save the shades of the earth which wander aimless. i visualized this ancient page, and with my minds eye i summoned the sigils to flesh, and a gate opened before me zazas, zazas, nasatanada zazas i saw a great red dragon coming forth, who was surrounded with flame. this drago

MICHAEL FORD WITCHMOON

torch, known illuminated as baphomet, the sacred guardian of azazel, the hidden watcher. shall i make my oath in fire and black earth. as the power of christ runs deep in the land, it runs not as deep as the power of the fallen seraph, who uplifts up from common 52 52 clay. it was this very spirit who brought unto us freedom and divinity. by the fire and blackened earth i deny the baptism of the profane, that faith in dogmatic sickness of spirit be banished that the stain of guilt ridden spirituality be forgotten. i speak these prayers against the sun, as songs to the shadows as gifts to the broken and trampled cross from the chalice of blood offered beyond the veil of the dead i go forth as the beast within the storm, as the man of the black goat skin am i reposed in the night, again sha

tches alphabet proves a powerful method of scribing ones own magical name on ones instruments of the craft, or inscribing sigils (if you wish a simple means of creating sigils. the witches alphabet, as it is known, is called theban. attributed to honorius, theban is an ancient script of runes from which the sorcerers of old inscribed many of their instruments and the inking of spells to hide from profane eyes. invoking the goddess- manifestation of the lunar current what is the connection between the zos kia cultus, thelema and witchcraft? the answer is the goddess, the all-prevailing woman who is the avatar of the gods, bringer of birth, life and death. through her eros and thanatos are united. the goddess can assume many guises and forms, hecate, lilith, kali, isis and babalon. in these

MICHAEL W FORD THE VAMPIRE GATE

s and sorcerous beings. az was said to be created in the zurvan myth as a black substance like coal, which would devour all creation, manifesting her as a vampyric being. azazel [hebrew] the first angel who brought the black flame of being to humanity. azazel was the lord of djinn and was said to be made of fire in islamic lore. azazel refused to bow before the clay of adam, 79 saying that it was profane. he was cast from heaven to earth and was indeed the first independent spirit, the initiator of individual and antinomian thought. azazel was later related to the watchers, the hebrew goat demon god and shaitan. azazel is a name of lucifer, who is the solar aspect of the dragon, the bringer of light. azhi [avestan/pahlavi] serpent, snake azhi dahaka [avestan/pahlavi] the son of angra mainy

MICHAEL WYNN THE SOUL TRAVELERS

ongue, so that you know exactly what you are asking for. embedded in this tip lies a truth. use your mother tongue, whichever it may be. it appears the magical program speaks every language, even the noble tongue of 8-ball. but there is indeed a method to the madness. magicians will incorporate foreign languages (or alternate names) into their spells and writings to hide the true meaning from the profane in the case that they are discovered; symbols constitute the other method by which they guard their secrets. the profane are those unilluminated by magic. magicians are accustomed to living a secretive life, and for more than one reason. the first reason for all the cloak and dagger is the persecution magicians have suffered at the hands of everyone from organized religion all the way down

u know, the mightier their power is. sadly, many magicians go to great lengths to promote atheism and disbelief in the paranormal. a world full of disbelievers is a playground for the magicians. the third reason for all the misdirection is fear, from knowing the bad magicians will kill them. even the most well-meaning, god-fearing, and benevolent magicians of this age, and ages past, regarded the profane as inferior and unworthy of these secrets. and a part of me is inclined to agree. the average man whittles his life away watching mind-numbing tv and buying crap they don't need while the answers to some of the universe's deepest truths were only a couple mouse-clicks away (and usually free. even legendary magicians like ambrelin, who was more white sheets than any preacher you ll ever mee

MORALS AND DOGMA

g realized in practice. in every _credo, religious or political as in the soul of man, there are two regions, the dialectic and the ethic; and it is only when the two are harmoniously blended, that a perfect discipline is evolved. there are men who dialectically are christians, as there are a multitude who dialectically are masons, and yet who are ethically infidels, as these are ethically of the profane, in the strictest sense--intellectual believers, but practical atheists--men who will write you "evidences" in perfect faith in their logic, but cannot carry out the christian or masonic doctrine, owing to the strength, or weakness, of the flesh. on the other hand, there are many dialectical skeptics, but ethical believers, as there are many masons who have never undergone initiation; and

asonry being real, and the solemn pledges contained in the use of the word "brother" being complied with, extraordinary pains are taken to show that masonry is a sort of abstraction, which scorns to interfere in worldly matters. the rule may be regarded as universal, that, where there is a choice to be made, a mason will give his vote and influence, in politics and business, to the less qualified profane in preference to the better qualified mason. one will take an oath to oppose any unlawful usurpation of power, and then become the ready and even eager instrument of a usurper. another will call one "brother" and then play toward him the part of judas iscariot, or strike him, as joab did abner, under the fifth rib, with a lie whose authorship is not to be traced. masonry does not change hu

self the seat of three schools, at once philosophic and religious--the greek, the egyptian, and the jewish. pythagoras and plato, the most mystical of the grecian philosophers (the latter heir to the doctrines of the former, and who had travelled, the latter in egypt, and the former in ph nicia, india, and persia, also taught the esoteric doctrine and the distinction between the initiated and the profane. the dominant doctrines of platonism were found in gnosticism. emanation of intelligences from the bosom of the deity; the going astray in error and the sufferings of spirits, so long as they are remote from god, and imprisoned in matter; vain and long-continued efforts to arrive at the knowledge of the truth, and re-enter into their primitive union with the supreme being; alliance of a pu

icularly after the erection of the sanctuary at leontopolis by the high-priest onias; and therefore they admired and magnified those sages, who, like jeremiah, had resided in egypt "the wisdom of solomon" was written at alexandria, and, in the time of st. jerome, was attributed to philo; but it contains principles at variance with his. it personifies wisdom, and draws between its children and the profane, the same line of demarcation that egypt had long before taught to the jews. that distinction existed at the beginning of the mosaic creed. moshah himself was an initiate in the mysteries of egypt, as he was compelled to be, as the adopted son of the daughter of pharaoh _thouoris, daughter of _sesostris-ramses; who, as her tomb and monuments show, was, in the right of her infant husband, r

f any other sect. their brotherly love was intense. they fulfilled the christian law "love one another" they despised riches. no one was to be found among them, having more than another. the possessions of one were intermingled with those of the others; so that they all had but one patrimony, and were brethren. their piety toward god was extraordinary. before sunrise they never spake a word about profane matters; but put up certain prayers which they had received from their forefathers. at dawn of day, and before it was light, their prayers and hymns ascended to heaven. they were eminently faithful and true, and the ministers of peace. they had mysterious ceremonies, and initiations into their mysteries; and the candidate promised that he would ever practise fidelity to all men, and especi

r world. let the narrow-souled withdraw, having their ears sealed up! we communicate the divine mysteries to those only who have received the sacred initiation, to those who practise true piety, and who are not enslaved by the empty pomp of words, or the doctrines of the pagans. o, ye initiates, ye whose ears are purified, receive this in your souls, as a mystery never to be lost! reveal it to no profane! keep and contain it within yourselves, as an incorruptible treasure, not like gold or silver, but more precious than everything besides; for it is the knowledge of the great cause, of nature, and of that which is born of both. and if you meet an initiate, besiege him with your prayers, that he conceal from you no new mysteries that he may know, and rest not until you have obtained them! f

iate of three, and sometimes of four years. clemens of alexandria says that what was taught in the great mysteries concerned the universe, and was the completion and perfection of all instruction; wherein things were seen as they were, and nature and her works were made known. the ancients said that the initiates would be more happy after death than other mortals; and that, while the souls of the profane on leaving their bodies, would be plunged in the mire, and remain buried in darkness, those of the initiates would fly to the fortunate isles, the abode of the gods. plato said that the object of the mysteries was to re-establish the soul in its primitive purity, and in that state of perfection which it had lost. epictetus said "whatever is met with therein has been instituted by our maste

re which is the life of nature, who prepares in darkness the return of life and vegetation, or who is himself the light and change evolving their varieties. he was theologically one with hermes, prometheus, and poseidon. in the egean islands he is butes, dardanus, himeros, or imbros. in crete he appears as iasius or zeus, whose worship remaining unveiled by the usual forms of mystery, betrayed to profane curiosity the symbols, which, if irreverently contemplated, were sure to be misunderstood. in asia he is the long-stoled bassareus coalescing with the sabazius of the phrygian corybantes: the same with the mystic iacchus, nursling or son of ceres, and with the dismembered zagreus, son of persephon. in symbolical forms the mysteries exhibited the one, of which the manifold is an infinite il

on and training, the moral purity formally proclaimed at eleusis. he only was invited to approach, who was "of clean hands and ingenuous speech, free from all pollution, and with a clear conscience "happy the man" say the initiated in euripides and aristophanes "who purifies his life, and who reverently consecrates his soul in the thiasos of the god. let him take heed to his lips that he utter no profane word; let him be just and kind to the stranger, and to his neighbor; let him give way to no vicious excess, lest he make dull and heavy the organs of the spirit. far from the mystic dance of the thiasos be the impure the evil speaker, the seditious citizen, the selfish hunter after gain, the traitor; all those, in short, whose practices are more akin to the riot of titans than to the regul

inning of a new life of reason and virtue. the initiated or esoteric companions were taught the doctrine of the one supreme god, the theory of death and eternity, the hidden mysteries of nature, the prospect of the ultimate restoration of the soul to that state of perfection from which it had fallen, its immortality, and the states of reward and punishment after death. the uninitiated were deemed profane, unworthy of public employment or private confidence, sometimes proscribed as atheists, and certain of ever-lasting punishment beyond the grave. all persons were initiated into the lesser mysteries; but few attained the greater, in which the true spirit of them, and most of their secret doctrines were hidden. the veil of secrecy was impenetrable, sealed by oaths and penalties the most trem

ath to be borne to the celestial mansions of the gods. the doctrines of a future state of rewards and punishments formed a prominent feature in the mysteries; and they were also believed to assure much temporal happiness and good-fortune, and afford absolute security against the most imminent dangers by land and sea. public odium was cast on those who refused to be initiated. they were considered profane, unworthy of public employment or private confidence; and held to be doomed to eternal punishment as impious. to betray the secrets of the mysteries, to wear on the stage the dress of an initiate, or to hold the mysteries up to derision, was to incur death at the hands of public vengeance. it is certain that up to the time of cicero, the mysteries still retained much of their original char

charge before the inquisition at athens, where the people were the judges. schylus the tragedian was accused of having represented the mysteries on the stage; and was acquitted only on proving that he had never been initiated. seneca, comparing philosophy to initiation, says that the most sacred ceremonies could be known to the adepts alone: but that many of their precepts were known even to the profane. such was the case with the doctrine of a future life, and a state of rewards and punishments beyond the grave. the ancient legislators clothed this doctrine in the pomp of a mysterious ceremony, in mystic words and magical representations, to impress upon the mind the truths they taught, by the strong influence of such scenic displays upon the senses and imagination. in the same way they

threshold of proserpine's palace. i was transported through the elements, and conducted back again. at midnight i saw the bright light of the sun shining. i stood in the presence of the gods, the gods of heaven and of the shades below; ay, stood near and worshipped_ and now have i told thee such things that, hearing, thou necessarily canst not understand; and being beyond the comprehension of the profane, i can enunciate without committing a crime" after night had passed, and the morning had dawned, the usual ceremonies were at an end. then he was consecrated by twelve stoles being put upon him, clothed, crowned with palm-leaves, and exhibited to the people. the remainder of that day was celebrated as his birthday and passed in festivities; and on the third day afterward, the same religiou

MOTTA MARCELO THE COMMENTARIES OF AL

ng its free function, or positively by insisting on its false function. what is more brutal than to stunt natural growth or to deform it? what is more absurd than to seek to interpret this holy instinct as a gross animal act, to separate it from the spiritual enthusiasm without which it is so stupid as not even to be satisfactory to the persons concerned? the sexual act is a sacrament of will. to profane it is the great offence. all true expression of it is lawful; all suppression or distortion is contrary to the law of liberty. to use legal or financial constraint to compel either abstention or submission, is entirely horrible, unnatural and absurd. physical constraint, up to a certain point, is not seriously wrong; for it has its roots in the original sex- conflict which we see in animal

the 'black brother and his or her astral is 'in sympathy' with the 'black brother' influence. this unworthy 'power' is never used by true gods. the perfect crossed the abyss: he is defined as being at least a master of the temple. true initiates never interfere with another human's will. however, they are in communion with all human wills in a manner incomprehensible by, and inexplicable to, the profane. even the highest types of samadhi give only a pale idea of this communion. it is the true and genuine communion of the saints, and the grail, the cup in the hand of our lady babalon, is its symbol. readers are referred to liber lxv, chapter i, vv. 3, 18, 63; chapter ii, vv. 4-6, 26, 28-29, 43; chapter iii, vv. 17-20, 4 7-48, 61, 65; chapter iv, vv. 47,51, 60; chapter v, vv. 1, 15-18, 22-2

ligion. the homosexual must not blaspheme his nature and commit spiritual suicide by suppressing love or attempting to pervert it, as ignorance and fear, shame and weakness, so often induce him to do. whatever the act which expresses the soul, that act and no other is right. but, on the other hand, whatever the act may be it is always a sacrament; and, however profaned, it is always efficient. to profane it is only to turn food into poison. the act must be pure and passionate. it must be held as the union with god in the heart of the holy of holies. one must never forget that a child will be born of that deed. one must choose the environment appropriate to the particular child which one wills to create. one must make sure that the conscious will is written, on the pure waters of a mind uns

with mire, and leering grunts that love was never a god in the temple man, but a toothsome lump of carrion in the corner of his own stye. but we of thelema, like the artist, the true lover of love, shameless and fearless, seeing god face to face alike in our own souls and in all nature without, though we use, as the bourgeois does, the word love, we hold not the word "too often profaned for us to profane it; it burns inviolate in its sanctuary, being reborn immaculate with every breath of life. but by 'love' we mean a thing which the eye of the bourgeois has not seen, nor his ear heard; neither hath his heart conceived it. we have accepted love as the meaning of change, change being the life of all matter soever in the universe. and we have accepted love as the mode of motion of the will t

their being "poor and sad" proves them to be 'shadows, who 'pass and are done. the "lords of the earth" are those who are doing their will. it does not necessarily mean people with coronets and automobiles; there are plenty of such people who are the most sorrowful slaves in the world. the sole test of one's lordship is to know what one's true will is, and to do it. it is rather difficult for the profane to understand that our material conditions are the direct consequence of our psychological structure, but such is in fact the case. it is useless to try to change the surroundings of the poor; unless they are "kings in disguise" see verse 58 they will immediately start modifying their improved surroundings to fit their inner state. if you put a pig to live in a palace, the pig will turn th

; if we abdicate our authority as absolute individuals, we are liable to submit to law, to feel ourselves the puppets of determinism, and to suffer the agonies of impotence which have afflicted the thinker, from gautama to james thompson. now then "there is great danger in me" we have seen what it is; but why should it lie in hadit? because the process of self-analysis involves certain risks. the profane are protected against those subtle spiritual perils which lie in ambush for the priest. a bushman never has a nervous breakdown (see cap i, v.3 1) when the aspirant takes his first oath, the most trivial things turn into transcendental terrors, tortures and temptations (parts ii and iii of book 4 elaborate this thesis at length) we are so caked with dirt that the germs of disease cannot re

what was meant by that aphorism "who wishes to keep his life, shall lose it. who loses it, shall gain eternal life" every woman of false chastity is subject to the influence of the "black brethren; as are those homosexuals of the type that tries to resemble a woman. such people deny expression to the opposite polarity of their nature. what attracts a man to a woman is, odd as this may seem to the profane, his own femininity, as what attracts a woman to a man is her own masculinity. the polarity of the vehicles is inverted. this subject is too complex for treatment here, but remember the mark of set, the mark of satan, the mark of the beast: moon and sun conjoined "tear down that lying spectre of the centuries" it is most necessary that false modesty be eradicated from the animic life of ou

; for in truth they were. w the master flamed forth as a star and set a guard of water in every abyss. o also certain secret ones concealed the light of purity in themselves, protecting it from the persecutions. g likewise also did certain sons and daughters of hermes and of aphrodite, more openly. z but the enemy confused them. they pretended to conceal that light, that they might betray it, and profane it. b yet certain holy nuns concealed the secret in songs upon the lyre. f now did the horror of time pervert all things, hiding the purity with a loathsome thing, a thing unnameable. s yes, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. m and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. n also there ros

rd, the voluptuary, the congenital defective, from drifting to death, unless they prove, by their own dogged determination to master their circumstances, that they are fit to pull their weight in the noah's ark of mankind. 73. ah! ah! death! death! thou shalt long for death. death is forbidden, o man, unto thee. there is a connection between death, sleep, and our lady nuit (this is worked out, on profane lines, by dr. sigmund freud, and his school, especially by jung, psychology of the unconscious, which the reader should consult) the fatigue of the day's toil creates the toxins whose accumulation is the 'will to die. all mystic attainment is of this type, as all magick is of the 'will to live. at times we all want nibbana, to withdraw into the silence, and so on. the art of it is to dip d

icular its psychological horror, indicate this correspondence emphatically" we quote now another passage, from a. c.'s commentary to lxv, iv, 59 "the epithet 'desolate' attracts the attention immediately. the word is derived from de-solare, de having an intensive force, so that desolate means 'utterly alone. the hierophants have however been accustomed to communicate arcana in the presence of the profane by taking advantage of the similarity of sound between sol and sol us, especially in such parts of the declension as soli, which is genitive singular of solus and dative singular of sol, and solis, genitive singular of sol and ablative plural of sol us. the word desolate may therefore be intended to indicate the attribution of the angel both to kether (solus) and to tiphereth (sol. the de

we come at last to the motive why the stele 666 shall be called by the outcast and the unfit-the abomination of desolation "because of the fall of because, that he is not there again" the "black brother" makes himself a false crown of the horror of the abyss, a crown which he places in daath; but he abides in chesed. chesed is the crowned king, jupiter, the lord of the gods. it is to him that the profane and low initiates apply for mercy. he is the father image-the most insidious of all forms of because, because it will assume any shape you may wish to worship. the mind is protean. readers are here referred to our commentaries to al ii, vv. 27,28, 32, 52, and to our comment on joseph smith, at the end of a.c.'s commentary to verse 73. why does a.c. speak of the "smug jew, with his oedipus

ret saviour, that is, the being symbolized by the egg and serpent hieroglyph of the phoenician adepts. the second kind is also a form of baphomet, but differs from the 'child' in that it is the lion-serpent in its original form. the process of softening and smoothing down is thus in this case that of vitalizing the eagle. it is inadvisable to word this explanation in terms too intelligible to the profane, since uninitiated attempts to make use of the formidable arcana of magick presented in this passage could lead only to the most fulminating and irremediable disaster. menstrual blood is the best blood because it is completely free of karma, being a natural elimination of the organism. the "sacrifice of children, so commonly described in the traditions of many different religions, is to be

ese slay, naming your enemies& they shall fall before you. see liber 418, first aethyr, final paragraphs. serious students will understand that "they shall fall before you" does not necessarily mean that you shall slay them. also, unserious students had better beware of trying to employ this magickal formula "thou hast no right but to do thy will" perhaps the following apologue will be of help: a profane slew a beetle before ra-hoor-khuit, naming a person he considered his enemy; and soon after, the profane went mad. an initiate slew a beetle before ra-hoor-khuit, naming a person he considered his enemy; and soon after, this person fell before him. an exempt adept slew a beetle before ra-hoor-khuit, naming the person he considered his worst enemy, that is, himself and soon after, he became

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

es gods. it was in this celebration of common worship that the affiliated members recognized each other often through the employ of gestures, signs, and ritual touch that had a sacred and psychological, perhaps even physiological, aspect. these signs also became the means used by members to recognize their colleagues, thereby guaranteeing the sanctity of craft secrets and protecting them from the profane. this necessity must have made itself felt in the collegia of builders who followed the legions on their campaigns. a collegium's divine protectors could be chosen by the order from almost anywhere. often a college chose a god whose attributions were related to the daily labor of its members (for example, sylvanus, god of woods, for the dendrophori, or wood carvers. in other cases it might

ion confederations were formed in paris and its suburbs, causing the confederation of trinity church to assert its privilege and request the authorities to ban these rival associations. with an act of november 17, 1548, the parliament of paris satisfied this request by forbidding the staging of all sacred mysteries, including those of the passion of our savior, and permitting the staging of only "profane, honest, and licit mysteries" trinity hospital, originally intended to give succor to "poor pilgrims" was eventually also used to house transients,31 a term that is worth some additional attention. as we will see when we discuss saint gervais hospital, it refers not only to pilgrims, but also to workers in transit, who traveled a kind of "tour de france" of journeymen. we might assume, the

ies, neither the trade communities nor brotherhoods could be considered the keepers of the traditions of the ancient collegia. the collegia's regulations were meticulous and their role was limited strictly to matters of the profession. the brotherhoods, for their part, had lost sight of their religious, spiritual, and charitable purposes. they allowed themselves to become too often preoccupied by profane concerns, which served to justify the many interdictions levied against them by royal or ecclesiastical authority. finally, communities and brotherhoods had become individualistic and more or less local in scope. they no longer held that character of universaiism that denoted the roman collegia or the brotherhoods of the high middle ages. only the compagnonnages remained partially faithful

always been the special patron saint and protector of the association. overall, the statutes of the german stonecutters provide a gripping description of freemasonry's essential characteristics: builders corporations in italy, germany, and switzerland 177 the associates were divided into masters, journeymen, and apprentices. the governance of the organization was entrusted to certain leaders. the profane was excluded. privileges extended to the sons of masters. their were conditions governing acceptance into the organization. the principals of fraternal equality and mutual aid were primary. procedures were established for specific jurisdiction and how lodge judgments would be handed down. procedures were established for how meetings would be opened and closed. there were established initia

international movement is why it is often difficult to speak of schools as defined by their geographic location. it is important to comprehend how this international understanding manifested itself on the spiritual and religious planes as well as on the operative plane of labor unity, which means we must discover how this unity was guaranteed among builders and between builders as a group and the profane and temporal powers of the time. the christian character of freemasonry their religious foundation was the essential glue of all the builders groups of the middle ages. for the monastic brotherhoods, the propagation of the faith was the direct impulse for the construction of convents and churches. the vast brotherhoods that built the gothic cathedrals responded to this religious inspiratio

aware of its own universal nature, it did not hesitate to create the synthesis and transmutation of everything it found valid in its inheritance from the past. hence it is legitimate to detect the most diverse influences in traditional symbolism, but it would be erroneous to view it as debatable syncretism, or even heresy. furthermore, during the middle ages everything, even that which seems most profane to us, remained within the universal christian vision, marked by a connection between the visible and invisible. our modern mind, habituated as much to a strictly logical method of reasoning as to crystalized dogmas, often finds it difficult to perceive such a mentality. convincing evidence exists, however, that from the times of earliest antiquity to the time of descartes, the modes of ex

ON COMMUNICATION WITH SET

t that i will be throughout my earthly incarnation. just as an average magician may write a talisman on a piece of parchment, set writes his talismans on certain hard-won human qualities such as courage, curiosity, determination, play, and creativity. just as the human magician uses his talisman to draw wealth or love into manifestation in the objective universe form the the unmanifest, which the profane call the future, set uses his talisman to draw xeper form the unmanifest. set's purpose does not require communication. his method for working in the objective universe is by providing an insight into the nature of personhood. this insight given through the medium of his aeon is fourfold. firstly there is the observable fact of the xeper of setians. this takes years to see, but when you've

ONYX TABLET OF SET

lar restrictions would you prefer to function? if you are presently a student, upon what sort of academic program are you embarked? what do you intend to do with the knowledge you acquire? how successful have you been academically? how do you support yourself? satanic clergy must live and act in a world composed largely of non-satanic intellects and value systems. imagery concocted to impress the profane is a necessary adjunct to formal practice of the black arts. describe your personal appearance, habits, mannerisms, emblems [such as place of residence, furnishings of same, automobile, office environment, and disposition towards public relations. how is your sense of humor? send along a photograph or two that illustrate your customary living environment. what do you consider to be the res

ous responsibilities of the priesthood? what will you take from your order work into the priesthood? 9. as an adept you can "turn on/turn off" your initiatory life at will. a priest or priestess is one all of the time. a smart iii doesn't advertise priestly credentials in hostile territory, but these will nevertheless exert their influence. what influence do you think you will be exerting at your profane work or school? the nine steps for setian recovery on dependency by magus webb this is for those members of the priesthood that may have to deal with substance abuse in either themselves or others. let's begin by killing afew myths, shall we? the popular figure of the drug or alcohol addict is a guy lying in the gutter clutching a paper-covered bag containing a bottle of thunderbird. here'

" in individual intelligent life. we have generalized the vehicle by which this presence is manifest as the ba, spirit, psyche, or soul in the exoteric and general reference writings of the temple [crystal& ruby tablets, because that concept is sufficiently precise for discussion at that level, and also because any attempt at greater precision would doubtless bewilder initiates [to say nothing of profane colleagues. but within the onyx tablet increased precision is appropriate. we must subtract from the psyche what is "life force, and focus our attention on that which remains: the very awareness of self. in doing so we have in one sense retraced the path of descartes to the cogito ergo sum proposition. unlike descartes, however, we see this phenomenon to be a "thing totally apart" which is

are properly considered as additions to the sapphire tablet in that they are available to all masters of the temple. they will contain documents of sapphire tablet level which pertain specifically to the initiatory functions of magus and ipsissimus respectively. the function of the priesthood in lesser black magic as a priest or priestess of set you are no longer perceived by other setians and by profane society to be acting on your own, but to be acting as an official of the temple of set as a whole whenever you undertake magical workings. quite obviously the impact of your workings will be magnified accordingly in the eyes of others, hence will be that much more powerful with little if any additional effort on your part. the analogy is a bit like that of getting into a formula one racing

riesthood of set. ceremony of ordination to the priesthood of set the sentinels of the abyss are summoned to enfold these chambers in a suspension of time and dimension, for the great flame of the prince of darkness is to be drawn to our midst. as the aethyrs of the universe are convoked as witness, i charge you who are within this temple to suffer no word of these proceedings to be passed to the profane. the eyes of the examiners are cast upon those who would defy these words, unto the beginning and end of all dimensions. hear now the legacy of the priesthood of set: in the diabolicon of the age of satan is recounted the primieval sundering of the cosmos from mindless unity into chaotic duality, hence a crucible in which the essence of set attained the distinction of self. and earth, spec

he temple. the second (which is really a much more concentrated form of the first) is to administer those shocks needed to help initiates remember why they are here. the first aspect is pleasurable and challenging. it is simply nifty to learn what language will help a vampyre with her process or a knight with his. it stretches both the mind and heart, and there are many books, videos, etc. in the profane world that can aid in sharpening this skill. but there's that other moment- the moment of administering the shock. that moment when seemingly beyond your conscious volition you have to say something. an initiate has said something upon which you feel an overpowering need to comment. you know that a course correction is needed, and sometimes without even thinking it through you give one. so

illusionary external force. onyx tablet: ot.i.3.3 temple of set author: james severson iii date: july 11, 1994 revision: html revision: august 8, 1999 ce i began to meet these strange and brilliant individuals. in their words and actions i saw shadows beyond what i knew existed in human time and space. this forum of special persons had become a tool from which to transcend the mythic struggle of profane humanity. i committed myself to this quest for personal truth. i have come to find it an infinite adventure of the heart and mind- a symphonic movement to apprehend the chalice hidden within the soul. i earned my place within this structure, and a land of red rubies came into being at the end of a vampyre's blade [special note on the shadows i noticed: these shadows were the developing sub

PHILIP NEIL MYTHS LEGENDS EXPLAINED

asil shelters the nine worlds. at the end of the world, during the battle of ragnarok, it will provide shelter for a man and woman, lif and lifthrasir, who will feed on the sweet morning dew, and be the source of new life in the age to come. although it was prophesied that at ragnarok, fenrir would swallow the sun and devour odin before being killed in turn by odin s son vidar the gods refused to profane the holy ground of asgard by killing him, so they chained him up instead. spawn of loki fenrir was the son of loki and the giantess angrboda. his brothers, also fathered by loki, were jormungand, the world serpent, which encircled middle earth, and was once fished up by thor, and hel, ruler of the dead. three roots spread three ways under the ash yggdrasil. hel is under the first, frost-gi

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

ated [by z feir anpin] during the week that malchut ascends on the sabbath. the gsix extremities h of z feir anpin are simply the six sefirot out of which it is constructed. this will explain for you why the sabbath, the holiest day, is associated with malchut, the lowest sefirah, while the other days of the week [which are associated with z feir anpin, which is ehigher f than nukva] are entirely profane. the reason is that the higher one is the less he is afraid to descend to a level lower than his. this is not the case with malchut, as should be evident. 1 psalms 68:35. the usual, literal translation is gascribe strength unto g-d. h the arizal on parashat behar (3) 538 the energy and nature of malchut are such that it is simply not gequipped h to elevate the lower realms on its own, as i

e-force [that enlivens them] is absorbed within them, and thus they are counted only as ten. since holiness is g-d-consciousness, the holy sefirot are not an existential contradiction to g-d fs will, so g-d fs enlivening energy can become part of them. but with regard to the gshells, h the [divine] life-force [enlivening them] cannot be absorbed within them, because the holy does not mix with the profane. rather, it hovers over their heads, and shines onto them from there. together they are thus regarded as eleven [entities. since evil is by definition antithetical to g-d-consciousness, it cannot ghost h divine life-force. this is the [mystical] meaning of [the statement of our sages: gwhoever adds, detracts. h3 we return now to our original text [these eleven days] are gvia mt. seir, h th

or that issues from his mouth when he speaks is part of his soul. if the vapor were only physical, there is no reason why it should not continue to exist in the corpse after death. this is why we are commanded not to speak idle words, for through this a person wastes part of his soul. and so did i hear from the sage, rabbi shimon turno, of sainted memory, in his homily on the verse, ghe shall not profane [yacheil] his word; he shall act in accordance with all that issues from his mouth h4: a person should not make his speech commonplace [chulin, for according to whatever issues from his mouth, so shall he become.for better or for worse. in addition, he creates defending or prosecuting angels [through his speech. 4 numbers 30:3. the arizal on parashat eikev (2) 721 the word for gprofane, h

scheme. this submission to divine will is expressed by there being only ten sefirot, the number of balance and containment. the ten curtains that form the inner covering of the tabernacle, closest to the holiness of the ark and the other vessels, express this submission. but in the case of the ten evil sefirot, the holy life force cannot be absorbed inside them, for the holy does not mix with the profane. rather, it hovers above them and enlivens them from afar. therefore their number is eleven. since the evil sefirot express rebellion against the divine will, there can be no reconciliation between essence and expression. furthermore, the essence cannot enter the vessel since the essence is obeying g-d fs will (since it is only by virtue of g-d fs will that evil can exist or have any power

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

briate thy spiritual nature and honour the vast and concealed one. this is the explanation of the first diagram of the paths-the sephiroth being in the feminine scale and the paths in the masculine or king's scale. it is the key of the forces which lie in qesheth the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. note: there are four scales of colour which correspond to the four worlds. they are: the king scale atziluth wands yod fire the queen scale briah cups heh water the prince scale yetzirah swords vau air the princess scale assiah pentacles heh earth the golden dawn: volume i book one the colors differ according to the world or aspect of the great name t

num dei. chief (indicating diagram of the minutum mundum) behold the diagram minuturn mundum sive fundamental coloris- the small universe or foundation of colour. treasure it in thy heart, and mark it well, seeing that herein is the key of nature. it is, as thou seest, the diagram of the sephiroth and the paths, with the colours appropriately attributed thereto. see that thou reveal it not to the profane, for many and great are its mysteries. kether is the highest of all, and herein scintillates the divine white brilliance, concerning which it is not fitting that i should speak more fully. chokrnah is grey, the mixture of colours. binah is darkness <235> the absorption of colours. and thus is the supernal triad completed. in kether is the root of the golden glory, and thence is the yellow

more and more as they near malkuth. chief (indicates diagram of mountain) this is the symbolic mountain of god in the centre of the universe, the sacred rosicrucian mountain of initiation, the mystic mountain of abiegnus. below and around it are darkness and silence, and it is crowned with the light ineffable. at its base is the wall of enclosure and secrecy, whose sole gateway, invisible to the profane, is formed of the two pillars of hermes. the ascent of the mountain is by the spiral path of the serpent of <238> wisdom. stumbling on between the pillars is a blindfolded figure, representing the neophyte, whose ignorance and worthlessness while only in that grade is shown by the= m, and whose sole future claim to notice and recognition by the order is the fact of his having entered the p

pentagrammaton several modes of magical working. it comprises, altogether, seven formulae. for the first five of these, i have provided herewith examples of the appropriate kind of ritual in order to enable the reader or stude.nt to form some notion of their nature. they are not produced here that they may be slavishly "note: here we have the heart of the golden dawn's magic of light. just as the profane ego, the "ferson" of the neophyte is bound by oath of submission and faith to the current invested in the golden dawn in the neophyte ritual, so too, every semi-autonomous process, conscious and unconscious,dwelling with that ego in the kingdom of the mind must likewise be initiated as a neophyte in the golden dawn. at every conceivable level of your personality, the little whirling wheels

REGARDIE TALISMANS

f the discoveries of the last 80 years since it "collapsed. or did it collapse? perhaps it is better to remember that the golden dawn system of magick is not a book but is a living growing, self-redifying organism that will endure unto the end for in the end there is naught to endure. april, 1986 sam webster albuquerque, new mex. chapter one origin of talismans a talisman is any object, sacred or profane, with or without appropriate inscriptions or symbols, uncharged or consecrated by means of appropriate ritual magic or meditation. amongst other things it exerts an autosuggestive effect on the wearer. it is made to serve a specific end, to bring good fortune in some area of life, or to achieve some specifically named goal. an amulet is in effect no different, save that as a charm it is su

RELIGIOUS TENANTS OF THE YEZIDI

standers bowed themselves in adoration, uttering some indistinct sentences the meanwhile, and immersed their hands in the smoke with which they perfumed their arms and faces. the senjak was then carried to the house of the old kiahya, or head, of the village (he having been the highest bidder for the honour of entertaining it on this occasion) where it remained for two days, during which time all profane festivities were suspended "being still anxious to penetrate into the mystery of this sacred symbol, we solicited sheikh n sir to allow us to see it, which, after much ado, he finally promised, and fixed the next morning for our visit, when most of the villagers would be absent on a religious excursion to ain-oos-safr. his consent, however, was given, on condition that my sister-in-law and

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

ethren in martyrdom. be not misled, however; confuse not the guilty and the innocent! did the templars really adore baphomet? did they offer a shameful salutation to the buttocks of the goat of mendes? what was actually this secret and potent association which imperilled church and state, and was thus destroyed unheard? judge nothing lightly; they are guilty of a great crime; they have exposed to profane eyes the sanctuary of antique initiation. they have gathered again and have shared the fruits of the tree of knowledge, so that they might become masters of the world. the judgement pronounced against them is higher and far older than the tribunal of pope or king: on the day that thou eatest thereof, thou shalt surely die, said god himself, as we read in the book of genesis. what then is t

hief figures on the shield of achilles, with minute precision. but the gracious homeric fictions replaced too soon in popular memory the simple and abstract truths of primeval revelation. humanity clung to the form and allowed the idea to be forgotten; signs lost power in their multiplication; magic became corrupted also at this period, and degenerated with the sorcerers of thessaly into the most profane enchantments. the crime of oedipus brought forth its deadly fruits, and the science of good and evil erected evil into a sacrilegious divinity. men, weary of the light, took refuge in the shadow of bodily substance; the dream of that void which is filled by god seemed in their eyes to be greater than god himself, and thus hell was created. when, in the course of this work, we make use of t

ous divinity. men, weary of the light, took refuge in the shadow of bodily substance; the dream of that void which is filled by god seemed in their eyes to be greater than god himself, and thus hell was created. when, in the course of this work, we make use of the consecrated terms god, heaven and hell, let it be understood, once and for all, that our meaning is as far removed from that which the profane attach to them as initiation is remote from vulgar thought. god, for us, is the azot of the sages, the efficient and final principle of the great work. returning to the fable of oedipus, the crime of the king of thebes was that he failed to understand the sphinx; that he destroyed the scourge of thebes without being pure enough to complete the expiation in the name of his people. the plagu

is to deserve all sufferings; to know as one should alone know it, namely, to make use of and conceal it, is to be master of the absolute. a single word comprehends all things, and this word consists of four letters: it is the tetragram of the hebrews, the azot of the alchemists, the thot of the bohemians, or the taro of the kabalists. this word, expressed after so many manners, means god for the profane, man for the philosophers, and imparts to the adepts the final term of human sciences and the key of divine power; but he only can use it who understands the necessity of never revealing it. had oedipus, instead of killing the sphinx, overcome it, harnessed it to his chariot and thus entered thebes, he would have been king without incest, without misfortunes and without exile. had psyche

ithout incest, without misfortunes and without exile. had psyche, by meekness and affection, persuaded love to reveal himself, she would never have lost love. now, love is one of the mythological images of the great secret and the great agent, because it postulates at once an action and a passion, a void and a plenitude, a shaft and a wound. the initiates will understand me, and on account of the profane i must not speak more clearly. after the marvellous golden ass of apuleius, we find no more magical epics. science, conquered in alexandria by the fanaticism of the murderers of hypatia, became christian, or rather concealed itself under christian veils with ammonius, synesius and the pseudonymous author of the books of dionysius the areopagite. in such times it was necessary to exonerate

egyptians, had also its exotericism and its veils. when moses spoke to the people, says the sacred book allegorically, he placed a veil over his face, and he removed it when communing with god: this accounts for the alleged biblical absurdities which so exercised the satirical powers of voltaire. the books were written only as memorials of tradition and in symbols that were unintelligible to the profane. the pentateuch and the poems of the prophets were, moreover, elementary works, alike in doctrine, ethics and liturgy; the true secret and traditional philosophy was not committed to writing until a later period and under veils even less transparent. thus arose a second and unknown bible, or rather one which was not comprehended by christians, a storehouse, so they say, of monstrous absurd

he cross, central point of the junction of the right angles of two infinite triangles; the cross, which in the french language seems to be the first root and fundamental substantive of the verb to believe and the verb to grow, thus combining the conceptions of science, religion and progress. the great magical agent manifests by four kinds of phenomena, and has been subjected to the experiments of profane science under four names caloric, light, electricity, magnetism. it has received also the names of tetragram, inri, azoth, ether, od, magnetic fluid, soul of the earth, lucifer, etc. the great magical agent is the fourth emanation of the life-principle, of which the sun is the third form see the initiates of the school of alexandria and the dogma of hermes trismegistus. in this way the eye

as embroidered on the labarum, which the kabalist postel interprets by the word rota, whence the adepts have formed their taro or tarot, by the repetition of the first letter, thus indicating the circle, and suggesting that the word is read backwards. all magical science is comprised in the knowledge of this secret. to know it and have the courage to use it is human omnipotence; to reveal it to a profane person is to lose it; to reveal it even to a disciple is to abdicate in favour of that disciple, who, henceforward, possesses the right of life and death over his master i am speaking from the magical standpoint and will certainly slay him for fear of dying himself. but this has nothing in common with deeds qualified as murder in criminal legislation; the practical philosophy which is the

of the year. thus, the golden age has passed, and it is yet to come. this, however, belongs to the spirit of prophecy, and we shall speak of it in the ninth chapter, which is concerned with the initiate and the seer. if we now add the idea of unity to the tetrad, we shall have, together and separately, the conceptions of the divine synthesis and analysis, the god of the initiates and that of the profane. here the doctrine becomes more popular, as it passes from the domain of the abstract: the grand hierophant intervenes. 24 v x e the pentagram geburah ecce hereunto we have exposed the magical dogma in its more arid and abstruse phases; now the enchantments begin; now we can proclaim wonders and reveal most secret things. the pentagram signifies the domination of the mind over the elements

the erudite william postel. the cherub, or symbolic bull, which moses placed at the gate of the edenic world, bearing a fiery sword, is a sphinx, having a bull's body and a human head; it is the antique assyrian sphinx, and the combat and victory of mithras were its hieroglyphic analysis. now, this armed sphinx represents the law of mystery which watches at the door of initiation to warn away the profane. voltaire, who knew nothing of all this, was highly diverted at the notion of a bull brandishing a sword. what would he have said had he visited the ruins of memphis and thebes, and what would the echo of past ages which slumbers in the tombs of rameses have replied to those light sarcasms so much relished in france? the mosaic cherub represents also the great magical mystery, of which the

sword has refrained from striking, when the spilling of blood was dangerous, then aqua toffana, poisoned nosegays, the shirt of nessus, and other deadly instruments, still stranger and still less known, were used to carry out sooner or later the terrible sentence of the free judges. we have said that there is in magic a great and indicible arcanum, which is never mentioned among adepts, which the profane above all must be prevented from divining. in former times, whosoever revealed, or caused the key of this supreme secret to be discovered by others through imprudent revelations, was condemned immediately to death, and was often driven to execute the sentence himself. the celebrated prophetic supper of cazotte, described by laharpe, has not been understood hitherto. laharpe very naturally

. the sibyls burned their books when tarquin refused to appraise them at their proper value; the great master was silent when he was asked for a sign of 100 the doctrine of transcendental magic his divine mission; agrippa perished of want rather than obey those who demanded a horoscope. to furnish proofs of science to those who suspect the very existence of science is to initiate the unworthy, to profane the gold of the sanctuary, to deserve the excommunication of sages and the fate of betrayers. the essence of divination, that is to say, the great magical arcanum, is represented by all the symbols of science, and is connected intimately with the one and primeval doctrine of hermes. in philosophy, it gives absolute certitude; in religion, the universal secret of faith; in physics, the comp

az, the key of the great arcanum, the root of the tree of life, the science of good and evil. to find the exact scale of correspondences in things appreciable by science is to fix the bases of faith and thus become possessed of the rod of miracles. now, there exists a principle and a rigorous formula, which is the great arcanum. let the wise man seek it not, since he has already found it; let the profane seek for ever: they will never find. metallic transmutation takes place spiritually and materially by the positive key of analogies. occult medicine is simply the exercise of the will applied to the very source of life, to that astral light the existence of which is a fact, which has a movement conformed to calculations having the great magical arcanum for their ascending and scale. this u

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

the square of the triad and consequently the mystic quadrature of the circle. we may remark, in passing, that the author of the apocalypse, that key of the christian kabalah, composed the number of the beast, that is to say, of idolatry, by adding a 6 to the double senary of abracadabra, which gives 18 kabalistically, the number attributed in the tarot to the hieroglyphic sign of night and of the profane. the moon, together with the towers, dog, wolf and crab. a mysterious and obscure number, the kabalistic key of which is 9, the the triangle of pantacles 25 number of initiation. on this subject the sacred kabalist says expressly: ghe that hath understanding h that is, the key of kabalistic numbers. glet him count the number of the beast, for it is the number of a man, and his number is si

lusively. this also is kabalistic and represents the oppositions and tetradic equilibrium of the elements. we see by the occult versicle of the lord's prayer, which we have cited in our gdoctrine h, that it was originally made after two manners, or at least that it was characterized by two entirely different formulae, one reserved for priests and initiates, the other imparted to neophytes and the profane. for example, the initiate said raising his hand to his forehead, gfor thine, h then added gis, h and continuing as he brought down his hand to his breast, gthe kingdom, h then to the left shoulder, gthe justice, h afterwards to the right shoulder, gand the mercy h. then clasping his hands, he added, gin the generating ages. h tibi sunt malkuth et geburah et chesed per aeonas. a sign of th

n, and should be made by an initiate possessing the great arcana, and having him self a consecrated wand. this is the transmission of the magical secret, which has never ceased since the shrouded origin of the transcendent science. the wand and the other instruments, but the wand above all, must be concealed with care, and under no pretext should the magus permit them to be seen or touched by the profane: otherwise they will lose all their virtue. the mode of transmitting the wand is one of the arcana of science, the revelation of which is never permitted. the length of the magical wand must not exceed that of the operator's arm; the magician must never use it unless he is alone, and even then should not touch it without necessity. many ancient magi made it the length of the forearm and co

it is labour; in science it is sulphur, mercury and salt, which, volatilized and fixed alternately, compose the azoth of the sages. sulphur corresponds to the elementary form of fire, mercury to air and water, salt to earth. all masters in alchemy who have written concerning the great work have employed symbolical and figurative expressions, and have been right in so doing, not only to deter the profane from operations which would be dangerous for them, but to make themselves intelligible to adepts by revealing the entire world of analogies which is ruled by the one and sovereign dogma of hermes. for such, gold and silver are the sun and moon, or the king and queen; sulphur is the flying eagle; mercury is the winged and bearded hermaphrodite, throned upon a cube and crowned with flames; m

ion, every word creates that which it affirms. direct consequence he who affirms the devil creates or makes the devil. conditions of success in infernal evocations (1) invincible obstinacy (2) a conscience at once hardened to crime and most prone to remorse and fear (3) affected or natural ignorance (4) blind faith in all that is incredible (5) an utterly false idea of god. we must afterwards (1) profane the ceremonies of the cultus in which we believe (2) offer a bloody sacrifice (3) procure the magic fork, which is a branch of a single bough of hazel or almond, cut at one blow with the new knife used for the sacrifice. it must terminate in a fork, which must be armoured with iron or steel, made from the blade of the knife before mentioned. a fast of fifteen days must be observed, taking

f metallic transmutation, here is the whole secret of hermes and here the philosophical stone. this stone is both one and manifold: it is decomposed by analysis and recomposed by synthesis. in analysis it is a powder, the alchemical powder of projection; before analysis and in synthesis it is a stone. the philosophical stone, say the masters, must not be exposed to the air, nor to the eyes of the profane; it must be kept in concealment and preserved carefully in the most secret receptacle of the laboratory, the key of the place being always carried upon the person. he who possesses the great arcanum is truly king and is indeed above any king, for he is inaccessible to all fears and to all vain hopes. in any malady of soul and body, a single fragment broken from the precious stone, a single

ROBERT KIRK WALKER BETWEEN WORLDS

by them which brings their effect to pass, but purely the promise and authority of the first institutor on such persons and things as he has command over, and manifest it [as] his pleasure so to bestow his power. thus in a stable legal sense, every office has its vocabula artis, whose property is understood according to the occupation it treats about [that is, describes, whether sacred, civil or profane. just as what is cloth in the merchant's hand is [then] called a cloak or coat when [it has] come through the hands of the tailor. there be philtres used and other attractives of love, by spells or words, as well as by other meretricious arts, that cause the persons [so] beloved, if but touched, to follow the toucher, immediately losing an command of themselves, either by an unaccountable

RUBY TABLET OF SET

e for something as impersonal as a political or religious issue is the ultimate in masochism.(6) the central concept of modern national ideology is a people, not being under the rule of a certain ruler or living in a certain geographical area. i think the "right" kind of patriotism means valuing one's own ethnic culture, cultural tradition, and its freedom. i have noted that when i'm asked by the profane for the reason why i chose civil service instead of military service, the question is almost always narrowed down into the issue of nonviolence. the question is rather about the effects of various abstractions, such as native country, nationalism, political leadership, power, obligations and rights, life, and so on. as a social being man has, depending on his place in society, some respons

over an extended period of time. society now generally accepts some responsibility towards individuals with these deficits, with a goal to integration to the greatest extent possible. logically then, it seems appropriate to look at the process of personality development as it occurs (or should occur) normally, in order to see the stepping off point for the setian, wherein his will goes beyond the profane and the natural, to the leap beyond into the unnatural. it also seems logical that this information would be useful to the setian in developing an understanding of his own personality and its level of maturation. if there are some areas of personality deficit, they can be addressed before trying to move into using those skills in a setian sense. for example, trust development being one of

rstanding of his own personality and its level of maturation. if there are some areas of personality deficit, they can be addressed before trying to move into using those skills in a setian sense. for example, trust development being one of the earliest stages of human development, issues of trust may be serious enough that a setian has problems with taking people at their word in general. in the profane world this causes communication problems in the work place and at home. in the temple environment this may be magnified, as we not only expect to be taken at our word, but we extend that courtesy to others. evidence then of a lack of trust in a setian is a much greater concern than it would be in the profane realm. a setian who finds anxiety over considering the word of another, and who ex

f the sense of this stage when first setting out to let the world know they can function capably in spite of criticism and hostility from the masses. the first step towards guilt is letting doubt set in. this doubt for a setian is the nagging question "do i really have what it takes to be a setian" this is a personal and interior cycle of achievement (recognition within the temple) and doubt (the profane has no tolerance for the gleam in your eye, assuming you are up to something when you didn't even get that far. yet. questions that may be helpful for setian exploration of this stage: 1. how do i really feel about myself as a setian when i am all alone and reflecting upon my struggles and achievements? the emphasis here is on feelings in a broad sense; issues of identity come up later. 2

nd hospitality (formerly) that he might be admitted to the aforesaid doctrine. coming to amasis, amasis gave him letters to the priests, and going first to those of heliopolis, they sent him to the priest of memphis, as the more ancient, which was indeed but a pretence of the heliopolitans [for the egyptians imparted not their mysteries to every one, nor committed the knowledg of divine things to profane persons, but to those only who were to inherit the kingdom; and, of priests, to those who were adjudged to excel the rest in education, learning, and descent] from memphis, upon the same pretence, he was sent to thebes. they not daring, for fear of the king, to pretend excuses; but thinking, that by reason of the greatness and difficulty thereof, he would desist from the design, enjoyned h

t chiefs, operating for the invisible secret chiefs, the (8=[3] and higher] of the third order a ca. 1894 document has this to say: the highest of all in this ancient scheme are the great rulers of the whole system, who severally sustain and govern the third order, which includes three magic titles of honor and supremacy. these represent the supernal triad of the sephiroth and are shrouded to the profane and to all other but the chiefs of the adepts; in a case of a vacancy in this order the chief, most learned and most famous adept obtains by decree the well-earned reward.(3) while this may have initially satisfied a need for the presence of the unapproachable, one is left to wonder how a vacancy could come about among exalted beings already occupying an exotic and esoteric plane. the impl

bles us to begin to discern the fundamental pattern of our life as it develops through time. ritual can also aid immensely in this journey within. the grimoires of olden time, such as the book of the sacred magic of abramelin the mage, often prescribed magical retreats or retirements as times of preparation for the mighty works of sorcery. these were times where the aspirant isolated himself from profane concerns and devoted himself exclusively to intense self-examination, contemplation, and frequent and fervent ceremonial invocation of his higher genius. following the guidelines set down by abramelin, aleister crowley used as his specific invocation ritual an adapted form of a hellenistic graeco-egyptian rite of exorcism. this beautiful but exceedingly complex ritual is preserved for us i

ple of set was organized, incorporated, and recognized nationally as a tax-exempt religious institution within four months. the "bastard title" is "satan, which is in hebrew a title("adversary) although in egyptian it is the name set-hen("majesty of set. it is by set's name that he is known within his temple and priesthood, with "satan" being used only to identify him by his historic image to the profane. when i first came to this world, i gave to you my great pentagram, timeless measure of beauty through proportion. and it was shown inverse, that creation and change be exalted above rest and preservation. the significance of the pentagram is discussed in my essay black magic in the crystal tablet of set. with the years my pentagram was corrupted, yet time has not the power to destroy it

is passage in terms of the general ecological crisis confronting the human race as a whole during the next century. while the factors presaging that crisis remain, it is increasingly obvious that the temple of set is far too selective in scope and interests to be a significant factor in confronting it. it seems more probable that set's warning is meant to alert the elect to the general fear which profane humans feel concerning initiates of the black art, and in particular their tendency to search out scapegoats during times of stress, confusion, and crisis [see also the eighth, ninth, and tenth parts of the word of set- a warning to the original temple of set which proved all too justified] the temple of set's response to this situation is first to dispel fear born of ignorance by explaini

parts of the word of set- a warning to the original temple of set which proved all too justified] the temple of set's response to this situation is first to dispel fear born of ignorance by explaining its exoteric doctrines to the honestly curious, and secondly to avoid the careless over-simplification of its esoteric doctrines in contexts which would tend to excite the superstitious dread of the profane. concerning the "gift of set's own essence to the elect" see also the diabolicon, specifically the statement of azazel. note again the phrase "majesty of set" behold, it is i who call you, because you are the guardians of the aeon of set, zealous in what you do. this is a salutation to the council of nine, the highest officials of the temple of set and guardians of the aon. their emblem is

t use the term "shaitan" at all, calling the yezidi deity by the name of melek taus, taus melek, or taus-e malak [only in lavey's satanic rituals- which contains several errors in its yezidi section- is the term "shaitan" alleged to be a yezidi term] it is probably merely a hebrew spelling of "satan, and the yezidi book of the revelation clearly establishes that the yezidis considered jews to be "profane" summarily kenneth grant arbitrarily rewrites ancient egyptian mythology, yezidi mythology, and the philosophy of aleister crowley according to his personal tastes. 15. brandon, s.g.f, religion in ancient history. new york: charles scribner's sons, 1969, pages #102-132. 16. budge, sir e.a. wallis, the mummy. new york: the macmillan company, 1973, page #276. 17. plutarch, isis and osiris, v

alone. the magister templi, if he is truly entitled to that degree, possesses the abilities necessary to thwart these dangers. those who presume to that degree without appreciating these dangers or the severe mental pressures they can cause, do in fact suffer the fate that crowley prescribes: death or loss of sanity [or mere relapse from that level of initiation to a lessstressful one, or even to profane "freedom from initiation. cf. fromm, escape from freedom. charles stansfeld jones is a well-known case in point. 48. crowley develops this concept in a brilliant essay appended to 777 which he also included in his later commentaries on the book of the law. its central thesis may be found in the following included statements "by adding 1 to 8 we obtain 9, so that we might define unity as th

amorphosis. this is the promise of set. now let my pentagram henceforth be hidden from the mundane. let there be seen instead a representation of form and emptiness. every initiatory society employs "occult" symbolism in the sense that it is kept from view by the uninitiated, and this is the meaning behind this admonition of set. our pentagram means nothing more to the uninitiated than a thing to profane. we have a pentagram branded into our hearts by the black flame, and the only way to remove it implies total destruction of the self. there is no admonition to remove the pentagram from our altars, and it should become more important in our magical lives in proportion to the magical, as opposed to mundane, use we make of it. the fact that our lives are form should be enough to identify our

SALMANRUSHDIE THESATANICVERSES

had longago ceased to exist. the fans, yes, and? how about gibreel? that face. in real life, reduced to life-size, set amongst ordinary mortals, it stood revealed as oddly un-starry. those low-slung eyelids could give him an exhausted look. there was, too, something coarse about the nose, the mouth was too well fleshed to be strong, the ears were long-lobed like young, knurled jackfruit. the most profane of faces, the most sensual of faces. in which, of late, it had been possible to make out the seams mined by his recent, near-fatal illness. and yet, in spite of profanity and debilitation, this was a face inextricably mixed up with holiness, perfection, grace: god stuff. no accounting for tastes, that's all. at any rate, you'll agree that for such an actor (for any actor, maybe, even for c

erhaps in order to escape this world in which demons could steal his own son's body, a world unsafe for a man of true religious faith. his father's transformation disconcerted saladin, even at such a great distance. his parents had been muslims in the lackadaisical, light manner of bombayites; changez chamchawala had seemed far more godlike to his infant son than any allah. that this father, this profane deity (albeit now discredited, had dropped to his knees in his old age and started bowing towards mecca was hard for his godless son to accept "i blame that witch" he told himself, falling for rhetorical purposes into the same language of spells and goblins that his father had commenced to employ "that nasreen two. is it i who have been the subject of devilment, am i the one possessed? it'

prophet's feet, writing down rules rules rules, he began, surreptitiously, to change things "little things at first. if mahound recited a verse in which god was described as _all-hearing, all-knowing, i would write _all-knowing, all-wise. here's the point: mahound did not notice the alterations. so there i was, actually writing the book, or rewriting, anyway, polluting the word of god with my own profane language. but, good heavens, if my poor words could not be distinguished from the revelation by god's own messenger, then what did that mean? what did that say about the quality of the divine poetry? look, i swear, i was shaken to my soul. it's one thing to be a smart bastard and have half--suspicions about funny business, but it's quite another thing to find out that you're right. listen:

back again, sometimes with the help of balls of string. it was a soft windowless universe of draperies, ruled over by the ancient and nameless madam of the curtain whose guttural utterances from the secrecy of a chair shrouded in black veils had acquired, over the years, something of the oracular. neither her staff nor her clients were able to disobey that sibylline voice that was, in a way, the profane antithesis of mahound's sacred utterances in a larger, more easily penetrable tent not so very far away. so that when the raddled poet baal prostrated himself before her and begged for help, her decision to hide him and save his life as an act of nostalgia for the beautiful, lively and wicked youth he had once been was accepted without question; and when khalid's guards arrived to search t

twenty-nine days long" he replied. once he was caught with "mary the copt" by "hafsah, in "hafsah's" quarters and on "ayesha's" day. he begged "hafsah" not to tell "ayesha, with whom he had fallen in love; but she told her anyway and baal had to stay away from "mary" of the fair skin and curly hair for quite a time after that. in short, he had fallen prey to the seductions of becoming the secret, profane mirror of mahound; and he had begun, once again, to write. the poetry that came was the sweetest he had ever written. sometimes when he was with ayesha he felt a slowness come over him, a heaviness, and he had to lie down "it's strange" he told her "it is as if i see myself standing beside myself. and i can make him, the standing one, speak; then i get up and write down his verses" these a

ound him; he, dreamless, could only watch. he gritted angry teeth; and bit, by mistake, his tongue. gibreel and allie had holed up in durisdeer, a village so small it didn't have a pub, and were living in a deconsecrated freekirk converted- the quasi-religious term sounded strange to chamcha- by an architect friend of allie's who had made a fortune out of such metamorphoses of the sacred into the profane. it struck saladin as a gloomy sort of place, for all its white walls, recessed spotlights and wall-to--wall shag--pile carpeting. there were gravestones in the garden. as a retreat for a man suffering from paranoid delusions of being the chief archangel of god, chamcha reflected, it wouldn't have been his own first choice. the freekirk was set a little apart from the dozen or so other sto

SAPPHIRE TABLE OF SET MAIN

ailed by having an idea too soon and too shallowly, or (more commonly) too late. if we had know what to say or do at the right moment our lives would be better. initiation is the greatest control of space and time and self-development that is possible to a living human. she learns where she needs to be, when she needs to be there, and what she needs to know. when that great dark unknown which the profane call the future comes to her she knows what to say and do. she won't know what the future holds, which would destroy joy and wonder- but she knows which ticket to buy. nine tough questions by petri laakso iii following are then-priest laakso's answers to magus webb's mastery questions (1) what is the masterpiece of the master of the temple of set? it is both an inner and outer synthesis th

SAPPHIRE TABLET OF SET

SATANIC RITUALS

le temple, avons-nous des rois soumis notre serment? what right did he have to condemn men to death for such reasons? what tide gave him the privilege? my knights and i swore to insure victory for our sacred banner-to dedicate our lives to the protection of our templeyet with it we submitted our pledge to the king that our power would be his to wield. priest: l'autorit de philippe tait celle d'un profane. il tenta d'ignorer la force sup rieure, le pouvoir des magiciens qui ont en ce jour convoqu notre haute cour. philip only had the authority of a profane ruler, and he tried to ignore the superior force, the power of the magicians who today have called forth this high court [philip whispers something to the pope] pope: philippe tait leur roi, il tait leur chef. mais aussi leur guide, leur

SET IT STRAIGHT

ould we think about his priesthood, are two of the bunch of very frequently discussed issues in the temple. the lack of empirically testifiable evidence gives these questions an aura of perennial problems. sometimes the possibility of set's existence has been tried to be refuted on the basis that we cannot know about it, that all attempts at apprehending him are mere mystical nonsense. what more, profane society- if it is at all familiar with set the egyptian god- knows him as an envious and savage murderer, sexual pervert, and what not that seems to justify condemning his 'followers' as sneaky 'devil worshippers. this sketchy article will focus on whether there is any evidence to support our image of set as the universal god of consciousness and non-nature (the particularizations of which

SEVEN SHADES OF SOLITUDE

f magical power, whose path transgresses the boundaries of the city and crosses over the many borders of convention, daring to go forth into such domains and regions as remain uncharted or forbidden. this is the way of the one who perpetually acknowledges the search for cain, the initiated man of witch-fire, and who constantly engages through self-overcoming in the mystical sacrifice of abel, the profane man of clay. the fifth solitude is the hermitage of one who passes beyond the pale of any kingdom, government or rulership, save that of his chosen deity or intent. it is the condition of one who actively engages in magical praxis outside the parameters and gravities of custom, convention, or rules of mankind, whether such boundaries be the outer physical limitations of spatiality, appeara

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

principles apportioned to the race of men when its days were short. yes, man has been deceived and cheated by the purveyors of mysticism and deceit. today, ignorant man lives in the realm of choices and confusion, but instead of choosing to seek the power of the force for himself, he has instead traveled the hot, dusty road that ends in failure, deceit and submission to mysticism. he has let the profane mystics talk him out of his inheritance. because of this, ignorant man has been mistakenly battling against something within himself which he doesn't understand, and the harder he fights, the more his situation deteriorates. the reason and answer to this dilemma is that ignorant man, at least in this physical world is incomplete, as the guidance and benefits of the force is purposely withh

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

by an enthusiast, of the works of alchemist, cabalist, and astrologer. the owner had lavished a fortune in the purchase of unsalable treasures. but old d did not desire to sell. it absolutely went to his heart when a customer entered his shop: he watched the movements of the presumptuous intruder with a vindictive glare; he fluttered around him with uneasy vigilance, he frowned, he groaned, when profane hands dislodged his idols from their niches. if it were one of the favourite sultanas of his wizard harem that attracted you, and the price named were not sufficiently enormous, he would not unfrequently double the sum. demur, and in brisk delight he snatched the venerable charmer from your hands; accede, and he became the picture of despair, nor unfrequently, at the dead of night, would h

d in brisk delight he snatched the venerable charmer from your hands; accede, and he became the picture of despair, nor unfrequently, at the dead of night, would he knock at your door, and entreat you to sell him back, at your own terms, what you had so egregiously bought at his. a believer himself in his averroes and paracelsus, he was as loth as the philosophers he studied to communicate to the profane the learning he had collected. it so chanced that some years ago, in my younger days, whether of authorship or life, i felt a desire to make myself acquainted with the true origin and tenets of the singular sect known by the name of rosicrucians. dissatisfied with the scanty and superficial accounts to be found in the works usually referred to on the subject, it struck me as possible that

me was too heavy for thought to bear? you would leave it, though a palace, even for a cabin. and yet, sad to say, when you obey the impulse, when you fly from the walls, when in the strange place in which you seek your refuge nothing speaks to you of the lost, have ye not felt again a yearning for that very food to memory which was just before but bitterness and gall? is it not almost impious and profane to abandon that dear hearth to strangers? and the desertion of the home where your parents dwelt, and blessed you, upbraids your conscience as if you had sold their tombs. beautiful was the etruscan superstition that the ancestors become the household gods. deaf is the heart to which the lares call from the desolate floors in vain. at first viola had, in her intolerable anguish, gratefully

incensed. zanoni stood motionless, and smiled at him in scorn. nicot halted abruptly, as if fixed and fascinated by the look, shivered from head to foot, and sullenly, and with a visible effort, as if impelled by a power not his own, turned away. glyndon's eyes followed him in surprise "and what know you of this man" said zanoni "i know him as one like myself, a follower of art "of art! do not so profane that glorious word. what nature is to god, art should be to man, a sublime, beneficent, genial, and warm creation. that wretch may be a painter, not an artist "and pardon me if i ask what you know of one you thus disparage "i know thus much, that you are beneath my care if it be necessary to warn you against him; his own lips show the hideousness of his heart. why should i tell you of the

imperfectly, to the world. many have called themselves of your band; many spurious pretenders have been so-called by the learned ignorance which still, baffled and perplexed, is driven to confess that it knows nothing of your origin, your ceremonies or doctrines, nor even if you still have local habitation on the earth. thanks to you if i, the only one of my country, in this age, admitted, with a profane footstep, into your mysterious academe (the reader will have the goodness to remember that this is said by the author of the original ms, not by the editor, have been by you empowered and instructed to adapt to the comprehension of the uninitiated, some few of the starry truths which shone on the great shemaia of the chaldean lore, and gleamed dimly through the darkened knowledge of latter

uddied waters of corporeal pleasure; thy very love, which usually elevates even the mean, a passion that calculates treason amidst the first glow of lust. thou one of us; thou a brother of the august order; thou an aspirant to the stars that shine in the shemaia of the chaldean lore! the eagle can raise but the eaglet to the sun. i abandon thee to thy twilight "but, alas for thee, disobedient and profane! thou hast inhaled the elixir; thou hast attracted to thy presence a ghastly and remorseless foe. thou thyself must exorcise the phantom thou hast raised. thou must return to the world; but not without punishment and strong effort canst thou regain the calm and the joy of the life thou hast left behind. this, for thy comfort, will i tell thee: he who has drawn into his frame even so little

passions of the world, with no changes on thy brow, art thou tossed at last upon the billows of tempestuous fear? does thy spirit reel to and fro? knowest thou at last the strength and the majesty of death? he fled, trembling, from the pale-faced man of art, fled through stately hall and long-drawn corridor, and gained a remote chamber in the palace, which other step than his was not permitted to profane. out with thy herbs and vessels. break from the enchanted elements, o silveryazure flame! why comes he not, the son of the starbeam! why is adon- ai deaf to thy solemn call? it comes not, the luminous and delightsome presence! cabalist! are thy charms in vain? has thy throne vanished from the realms of space? thou standest pale and trembling. pale trembler! not thus didst thou look when th

SIR WALLIS BUDGE EGYPTIAN MAGIC

papyrus 1 we are told to "ascertain in what month the sick man took to his bed, and the name he received at his birth. calculate the [course of] the moon, and see how many periods of thirty days have elapsed; then note in the table the number of days left over, and if the number comes in the upper part of the table, he will live, but if in the lower part, he will die" both from the religious and profane literature of egypt we learn that the gods and man in the future life were able at will to assume the form of any animal, or bird, or plant, or living thing, which they pleased, and one of the greatest delights to which a man looked forward was the possession of that power. this is proved by the fact that no less than twelve 2 of the chapters of the book of the dead are devoted to p. 231 p

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

d therefore it is belief in what they contain that leads to salvation. reason and scriptural authority, faith and knowledge, stand side by side. there is no contradiction between them; but faith is necessary to bring what knowledge as such can never attain* in the interpretation by the christian tradition, that knowledge of the eternal that had formed the secret of the mysteries withheld from the profane multitude, became a matter of faith. it became something intrinsically different from knowledge. in the pre-christian mysteries there had been on the one hand the knowledge granted to the mystai, and on the other the faith of the ordinary people in the imagery that expressed it. now in the christian mystery, god had handed over his revelation to all humanity, 170 christianity as mystical f

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

ly bible. stupid people deserve to be deceived, say the masons and illuminists. thus, as emile grillot degivry comments, the elite "conceal in order to baffle the vulgar."9 marie roberts and hugh ormsby-lennon, in secret texts: the literature of secret societies, note that the rituals, rites, symbols, emblems, and other tools of the secret societies are "mysteries that must not be revealed to the profane, lewd, and unworthy."10 how does it feel, dear reader, to realize that the wicked men of the illuminati and of the lodge and other secret societies consider you, me, and everyone outside their own special preserve, as "profane, lewd, and unworthy" symbols as secrets to maintain their rotten and corrupt body of secrets, the illuminati leaders and groups employ symbols. the rites, ceremonies

speak (revelation 13. pity the poor, hoodwinked mason it's bad enough that the elite hide their dirty little (and big) secrets behind such smoke screens as secret hand signs, codes, etc. but what is remarkably obscene is that they hoodwink their own people. the highest levels of the freemasons, for example, have a special word for the manner in which they seek to deceive and mislead not only the "profane (you and me) but the vast majority of fellow masons. that word is hoodwink. it is defined as the effort put forth by the lying men at the top echelons to keep lower-level members in darkness. in the encyclopedia of freemasonry, editor dr. albert mackey, 33, a former sovereign grand commander, claims that secrecy, silence, and deceit in other words, hoodwink, is an absolute necessity so tha

actual rulers of the planet. naturally, for the lesser initiate, seeing the top adepts displaying masonic, rosicrucian, o.t.o, and other signs and symbols in major propaganda and cultural organs (tv, newspapers, magazines, internet, books, public forums, etc) also instills fear and dread. fear and dread of what the organization powerful as evidenced by its public display of its chief symbols to a profane, ignorant mass audience might do to them if they ever should be so bold or so foolish as to damage its assets, reveal its secrets, or betray it: there is an inevitability..which is at once its horror and its joy..once an accepted disciple has definitely undertaken the work in preparation for initiation, there is for him no turning back. he could not if he would. he has heard the voice of h

at the one he is to worship goes by the name jahbuhlun and that he is now ready to declare himself, a man, as the great i am. obviously, the illuminati's masonic elite do not want the general public to know these terrible things. after all, incredibly, freemasonry's public image is that it is some kind of "christian" group. so, the pretense must be maintained and the secrets buttoned up from the "profane and vulgar" masses (you and me, dear reader. therefore, the name of the horrible god whom the masons worship must stay hidden. the name and identity of the hidden god must be concealed at all costs, and thus an appropriate hand sign has been devised to represent this grotesque coverup: the sign of the hidden hand. how to perform the sign figure 34 shown here is taken directly from duncan's

course on ancient masonry, c.c. zain of the brotherhood of light explains that the ritual for this degree requires a keen understanding of astrology. but, its performance is said to be derived from a passage in the scriptures "the sign is made" writes zain "by thrusting the hand into the bosom and again drawing it out."9 the official masonic explanation for this sign a myth intended to divert the profane from the truth is that it refers to the fourth chapter of exodus in the holy bible "and the lord said unto moses, put now thine hand into thy bosom; and he put his hand into his bosom; and when he took it out, behold his hand was leprous as snow" leprous, indeed, is the hand of the mason who vainly seeks to hide and coverup his fides oath of allegiance to jahbuhlun, his sacred god. but, be

ents operate, these evil men and women invariably identify themselves by making the sign of the clenched fist. some biblical authorities say that "the clenched fist represents the (rebellious) attitude of the people of babylon toward god."12 the closed, or clenched fist is, in the illuminist philosophy, the symbol of secrecy, dissimulation, and hermeticism. it veils and conceals secrets from the "profane" and the "vulgar (the non-illuminists. interestingly, the meaning is the same in the canons of buddhism.13 dr. peter ruckman, in his fascinating study of things occulticly black and evil, mockingly titled black is beautiful, comments about the raised, clenched fist: you will find this 'salute' being given by all members of the communist party in new york, in the 1920s and by the (stalinist

THE BLACK LODGE

here of the tree of life on the so-called "astral plane. there dwell entities called demoniac, whose plotting against humankind, whose hatred of the human being, is ever active. however, initiates of our order will understand that what we call man, human being (or however we may choose to indicate individual units of the human species as a whole irregardless of their physical sex, is not what the profane generally consider as such. the tree of life is "man, considered as a spiritual entity. yhshvh, the adept, the son of man, is tiphereth. and the solar man, the son of the sun, is the solar intelligence manifesting below the abyss; unity- 111- multiplied by 6 (tiphereth) equals 666, the son of the sun, the great seven headed beast (cf liber cccxxxiii ch 49) or the seven sephiroth below the

THE BOOK OF PLEASURE

s; the strange phenomena of spirit possession common to most peoples of antiquity are proof of spare's theory; proof also that some cosmic forces then possesses the human vehicle and enables the magician to perform superhuman feats. the mainspring of the formula of atavistic resurgence is- as one might suppose- a form of sexual sorcery. the adepts of old concealed the process from the eyes of the profane (i.e. those whose ineptitude would destroy them, for once these atavisms are unleashed, magical obsession occurs and there is no reversing the course of events any more than 5 one can reverse the flow of semen on the point of its leaping forth. if the magician is unable to control the power he has invoked, or if he is unable to permit its unhindered movement as it wells into consciousness

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

allowed the answers provided by the planchette to reflect their unconscious thoughts, fears, or wishes. both psychical researchers and skeptical investigators agree that impressionable children should not use the ouija board as a game to be played late at night during slumber parties or sleep-overs. often the messages relayed by the planchette whether by spirits or the human unconscious are of a profane and vile nature, revealing psychological weaknesses and primal fears. m delving deeper gaynor, frank, ed. dictionary of mysticism. new york: philosophical library, 1953. paranormal news. http//paranormal.about.com/science/ paranormal/ library/blnews. htm. 1 october 2001. post, eric g. communicating with the beyond. new york: atlantic publishing, 1946. skeptics dictionary. http//skepdic.com

gions. demarcation the process of setting borders, limits or marking boundaries. from the spanish demarcacion, literally meaning, marking off. demon possession when low-level disincarnate spirits invade and take over a human body. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d glossary 325 g l o s s a r y desecration when something sacred is treated in a profane or damaging manner. discarnate the lack of a physical body. coined from dis- and the latin stem carn, meaning flesh. the dispersion from the greek diaspora meaning to scatter or disperse. refers to the period in history when the jewish people were forced to scatter in countries outside of palestine after the babylonian captivity. dogma from greek stem word dogmat, meaning opinion or tenet

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

gions. demarcation the process of setting borders, limits or marking boundaries. from the spanish demarcacion, literally meaning, marking off. demon possession when low-level disincarnate spirits invade and take over a human body. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d glossary 305 g l o s s a r y desecration when something sacred is treated in a profane or damaging manner. discarnate the lack of a physical body. coined from dis- and the latin stem carn, meaning flesh. the dispersion from the greek diaspora meaning to scatter or disperse. refers to the period in history when the jewish people were forced to scatter in countries outside of palestine after the babylonian captivity. dogma from greek stem word dogmat, meaning opinion or tenet

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

h america. boulder, colo: paladin press, 1995. making the connection blasphemy an irreverent utterance or action showing a disrespect for sacred things or for god. chieftain the leader of a clan, tribe, or group. conspiracy an evil, treacherous, or unlawful plan formulated in secret between two or more people to commit a subversive action or plot. desecration when something sacred is treated in a profane or damaging manner. fanatical extreme enthusiasm, frenzy, or zeal about a particular belief, as in politics or religion. heresy the willful, persistent act of adhering to an opinion or belief that rejects or contradicts established teachings or theories that are traditional in philosophy, religion, science, or politics. heretic from the greek hairetikos, meaning gable to choose. h someone

gions. demarcation the process of setting borders, limits or marking boundaries. from the spanish demarcacion, literally meaning, marking off. demon possession when low-level disincarnate spirits invade and take over a human body. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d glossary 283 g l o s s a r y desecration when something sacred is treated in a profane or damaging manner. discarnate the lack of a physical body. coined from dis- and the latin stem carn, meaning flesh. the dispersion from the greek diaspora meaning to scatter or disperse. refers to the period in history when the jewish people were forced to scatter in countries outside of palestine after the babylonian captivity. dogma from greek stem word dogmat, meaning gopinion h or gte

THE KEY TO THE MYSTERIES

e other of death, planted near the river. there are placed the man and the woman, the active and the 186 passive; the woman sympathizes with death, and draws adam with her in her fall. they are then driven out from the sanctuary of truth, and a kerub (a bull-headed sphinx "vide" the hieroglyphs of assyria, of india and of egypt) is placed at the gate of the garden of truth in order to prevent the profane from destroying the tree of life. here we have mysterious dogma, with all its allegories and its terrors, replacing the simplicity of truth. the idol has replaced god, and fallen humanity will not delay to give itself up to the worship of the golden calf. the mystery of the necessary and successive reactions of the two principles on each other is indicated subsequently by the allegory of c

d power of even the forces of nature. the devil is dispersion, or the slumber of the intelligence. it is madness and falsehood. thus are explained the nightmares of the middle ages; thus, too, are explained the bizarre symbols of some initiates, those of the templars, for example, who are much less to be 203 blamed for having worshipped baphomet, than for allowing its image to be perceived by the profane. baphomet, pantheistic figure of the universal agent, is nothing else than the bearded devil of the alchemists. one knows that the members of the highest grades in the old hermetic masonry attributed to a bearded demon the accomplishment of the great work. at this word, the vulgar hastened to cross themselves, and to hide their eyes, but the initiates of the cult of hermes-pantheos underst

nothing else than the bearded devil of the alchemists. one knows that the members of the highest grades in the old hermetic masonry attributed to a bearded demon the accomplishment of the great work. at this word, the vulgar hastened to cross themselves, and to hide their eyes, but the initiates of the cult of hermes-pantheos understood the allegory, and were very careful not to explain it to the profane. mr. de mirville, in a book to-day almost forgotten, though it made some noise a few months ago, gives himself a great deal of trouble to compile an account of various sorceries, of the kind which fill the compilations of people like delancre, delrio, and bodin. he might have found better than that in history. and without speaking of the easily attested miracles of the jansenists of port r

ost terrible of all deaths. woe to him who wishes to know too much! for if excessive and rash knowledge does not kill him it will make him mad. 286 to eat the fruit of the tree of knowledge of good and evil, is to associate evil with good, and assimilate the one to the other. it is to cover the radiant countenance of osiris with the mask of typhon. it is to raise the sacred veil of isis; it is to profane the sanctuary. illustration on page 287 described: this is in shape exactly the same as the illustration on page 282, save that there are words in the five wedge rays and there is no triangle in the center. instead, the sides of the pentagram are extended as dotted lines to form an inverse pentagon. the white disks have the following text, clockwise from top "intelligence "progres "amour "

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

THE MARTINIST OPERATIVE GENERAL RITUAL

ual. 7. the posture: the operator works standing erect. during his orisons he should keep, if he can, his hands open and slightly cupped facing the sky with his elbows pressed against the body. he will read from the ritual placed in front of him. he may hold the ritual in his right hand and the candlestick with the ordinary candle in his left hand, if the space is restricted. 8. the luminary: all profane light, particularly electric lamps, must be extinguished beforehand. there must be no more than the two luminaries as set in the ritual: the 'central' and the 'ordinary, as there is an occult law which stipulates that a third 'light' is brought about whenever two lights are already present. 9. generalities: the operator should keep his alb and cordelier in an absolute state of cleanliness

central' and the 'ordinary, as there is an occult law which stipulates that a third 'light' is brought about whenever two lights are already present. 9. generalities: the operator should keep his alb and cordelier in an absolute state of cleanliness and they must not be kept with any dirty linen except for washing. all ritualistic accessories should be kept under lock and key, out of reach of the profane, to be protected from any defilement. it is suggested that a small, new suitcase be provided 10 especially for that purpose. it will be of advantage to operate standing on a woollen rug however small it may be. the operator should know that the contents of this ritual come from old texts of the traditional martinism of the 18th century or from the ritualistic texts of ceremonials even more

THE NECRONOMICON SIMON VERSION

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

j.f.c.f. foreword in gfrazer fs magazine h of november, 1866, may be found the following: gwherever there is any kind of true genius, we have no right to drive it mad by ridicule or invective; we must deal with it wisely, justly, fairly. some of these passages which have been selected as evidence of (the poet fs) plain speaking, have been wantonly misunderstood. the volume, as a whole, is neither profane nor indecent. a little more clothing in our uncertain climate might perhaps have been attended with advantage c to us this volume, for the first time, conclusively settles that mr. is not a mere brilliant rhetorician or melodious twanger of another man fs lyre, but authentically a poet. h so writes the critic. the name i have omitted is that of the last of the great victorian poets, algern

material. that it was of slow growth is very certain, that it is a conglomerated mass of a multitude of efforts is also most sure. the zohar is its corner-stone, and the date of its construction extends probably from the second to the seventh century of the present era. much of its logic, psychology, metaphysics, philosophy, and theology, is drawn directly from the midrash. to make it superior to profane literature its simplicity has at various times been cloaked in a truculent obscurantism, many of its students delighting in paraphrases and hermeneutical constructions. because of their unintelligibility words were transposed, numericalisms added, till at last much if not all its sense was lost in a maze of mental legerdemain, and in such exegetical methods as gematria, temurah, and notari

THE TAROT OF C C ZAIN

union of the sexes; and the crescent above the union of spirit and matter represents the soul which is the evolved product of their union. the seal on the breast of nature also expresses the thought that knowledge comes from god and is as limitless as its source. the veil falling over the face announces that nature reveals her truths only to the pure in heart, and hides them from the curious and profane. the book half hidden under the mantle signifies that but half of the truth can be discerned by the physical senses, the exoteric side. the esoteric, or other half, must be apprehended through the application of the psychic senses. reason, divorced from intuition, can discern only in the realm of effects; but re-wed to intuition, can remove the obscuring mantle from nature's most secret pa

THE SECRET RITUALS OF THE OTO

ver the lost mysteries of antiquity and to the unveiling of the one hermetic truth. this organization is known at the present times (sic) as the: ancient order of oriental templars ordo templi orientis otherwise: the hermetic brotherhood of light it is a modern school of magic. and, like the ancient schools of magic, it derived its knowledge from the east. this knowledge was never revealed to the profane, for it gave immense power for either good or evil to its possessors. it was recorded in symbol, parable and allegory, requiring a key for its interpretation. the symbols and glyphs of freemasonry were originally also derived from the more ancient mysteries. these symbols of ancient masonry, of the rosicrucians, the sacred art of the ancient chemi (egyptians, of homer s golden chain, like

ll things human and divine, and in which every secret is concealed. is not the wealth of the divine inexhaustible? can the square define the illimitable, or the compasses circumscribe him? unbegotten in eternity, beyond time and space, without quantity or quality, sublime, supreme, inaccessible, unknown, with what words shall we praise, or with what thoughts comprehend his majesty? utterance must profane him, silence itself can but bear witness to him. how shall we extol him? in what shall we shadow forth his glory? though file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (21 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. your skull were smote off, and your brain exposed to the scorching rays of the sun, it were nothing to his manife

, and liberty, beyond time and space, without quantity or quality, one eternal, the very essence of the sun and of the phallus alike, will possess in their own consciousness, illuminated by that, a certain apprehension of the truth which is not in any way to be shared by those who have not attained to this treasure. these, if they are wise, will make no attempt to disclose this inner truth to the profane, but will be content that they rest in the shadow of that external truth which we have here declared unto you, that god is one, and that his name is in the macrocosm the sun, and in the microcosm the phallus. for all attempts to initiate even the worthy before they initiate themselves are folly and fatality. the secrets of the wise, although known of them, are not to be exprest in the lang

THE HOLY BIBLE KING JAMES VERSION

ter, to vex [her] to uncover her nakedness, beside the other in her life [time] 18:19 also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness. 18:20 moreover thou shalt not lie carnally with thy neighbour s wife, to defile thyself with her. 18:21 and thou shalt not let any of thy seed pass through [the fire] to molech, neither shalt thou profane the name of thy god: i [am] the lord. 18:22 thou shalt not lie with mankind, as with womankind: it [is] abomination. 18:23 neither shalt thou lie with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto: it [is] confusion. 18:24 defile not ye yourselves in any of these things: for in all these the nations are defiled which i cast out befo

corners of thy field, neither shalt thou gather the gleanings of thy harvest. 19:10 and thou shalt not glean thy vineyard, neither shalt thou gather [every] grape of thy vineyard; thou shalt leave them for the poor and stranger: i [am] the lord your god. 19:11 ye shall not steal, neither deal falsely, neither lie one to another. 19:12 and ye shall not swear by my name falsely, neither shalt thou profane the name of thy god: i [am] the lord. 19:13 thou shalt not defraud thy neighbour, neither rob [him] the wages of him that is hired shall not abide with thee all night until the morning. 19:14 thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy god: i [am] the lord. 19:15 ye shall do no unrighteousness in judgment: thou shalt not respect the person o

ren of israel, whosoever [he be] of the children of israel, or of the strangers that sojourn in israel, that giveth [any] of his seed unto molech; he shall surely be put to death: the people of the land shall stone him with stones. 20:3 and i will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto molech, to defile my sanctuary, and to profane my holy name. 20:4 and if the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto molech, and kill him not: 20:5 then i will set my face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with molech, from among their people. 20:6 and the soul that turneth after such as have famili

there shall none be defiled for the dead among his people: 21:2 but for his kin, that is near unto him [that is] for his mother, and for his father, and for his son, and for his daughter, and for his brother, 21:3 and for his sister a virgin, that is nigh unto him, which hath had no husband; for her may he be defiled. 21:4 [but] he shall not defile himself [being] a chief man among his people, to profane himself. 21:5 they shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh. 21:6 they shall be holy unto their god, and not profane the name of their god: for the leviticus page 70 offerings of the lord made by fire [and] the bread of their god, they do offer: therefore they shall be holy. 21:7 they shall not tak

l not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh. 21:6 they shall be holy unto their god, and not profane the name of their god: for the leviticus page 70 offerings of the lord made by fire [and] the bread of their god, they do offer: therefore they shall be holy. 21:7 they shall not take a wife [that is] a whore, or profane; neither shall they take a woman put away from her husband: for he [is] holy unto his god. 21:8 thou shalt sanctify him therefore; for he offereth the bread of thy god: he shall be holy unto thee: for i the lord, which sanctify you [am] holy. 21:9 and the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. 21:10 and [

h her father: she shall be burnt with fire. 21:10 and [he that is] the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes; 21:11 neither shall he go in to any dead body, nor defile himself for his father, or for his mother; 21:12 neither shall he go out of the sanctuary, nor profane the sanctuary of his god; for the crown of the anointing oil of his god [is] upon him: i [am] the lord. 21:13 and he shall take a wife in her virginity. 21:14 a widow, or a divorced woman, or profane [or] an harlot, these shall he not take: but he shall take a virgin of his own people to wife. 21:15 neither shall he profane his seed among his people: for i the lord do sanctify him. 21:16 a

ken; 21:21 no man that hath a blemish of the seed of aaron the priest shall come nigh to offer the offerings of the lord made by fire: he hath a blemish; he shall not come nigh to offer the bread of his god. 21:22 he shall eat the bread of his god [both] of the most holy, and of the holy. 21:23 only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for i the lord do sanctify them. 21:24 and moses told [it] unto aaron, and to his sons, and unto all the children of israel. 22:1 and the lord spake unto moses, saying, 22:2 speak unto aaron and to his sons, that they separate themselves from the holy things of the children of israel, and that they profane not my holy name [in those things] which they hallow unto me: i

of the holy things, unless he wash his flesh with water. 22:7 and when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it [is] his food. 22:8 that which dieth of itself, or is torn [with beasts] he shall not eat to defile himself therewith: i [am] the lord. 22:9 they shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: i the lord do sanctify them. 22:10 there shall no stranger eat [of] the holy thing: a sojourner of the priest, or an hired servant, shall not eat [of] the holy thing. 22:11 but if the priest buy [any] soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat. 22:12 if the priest s daughter also be [married] unto a stranger, she may not eat of

3 but if the priest s daughter be a widow, or divorced, and have no child, and is returned unto her father s house, as in her youth, she shall eat of her father s meat: but there shall no stranger eat thereof. 22:14 and if a man eat [of] the holy thing unwittingly, then he shall put the fifth [part] thereof unto it, and shall give [it] unto the priest with the holy thing. 22:15 and they shall not profane the holy things of the children of israel, which they offer unto the lord; 22:16 or suffer them to bear the iniquity of trespass, when they eat their holy things: for i the lord do sanctify them. 22:17 and the lord spake unto moses, saying, 22:18 speak unto aaron, and to his sons, and unto all the children of israel, and say unto them, whatsoever [he be] of the house of israel, or of the s

rd. 22:28 and [whether it be] cow or ewe, ye shall not kill it and her young both in one day. 22:29 and when ye will offer a sacrifice of thanksgiving unto the lord, offer [it] at your own will. 22:30 on the same day it shall be eaten up; ye shall leave none of it until the morrow: i [am] the lord. 22:31 therefore shall ye keep my commandments, and do them: i [am] the lord. 22:32 neither shall ye profane my holy name; but i will be hallowed among the children of israel: i [am] the lord which hallow you, 22:33 that brought you out of the land of egypt, to be your god: i [am] the lord. 23:1 and the lord spake unto moses, saying, 23:2 speak unto the children of israel, and say unto them [concerning] the feasts of the lord, which ye shall page 71 leviticus proclaim [to be] holy convocations [e

rdens, which they brought into jerusalem on the sabbath day: and i testified [against them] in the day wherein they sold victuals. 13:16 there dwelt men of tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of judah, and in jerusalem. 13:17 then i contended with the nobles of judah, and said unto them, what evil thing [is] this that ye do, and profane the sabbath day? 13:18 did not your fathers thus, and did not our god bring all this evil upon us, and upon this city? yet ye bring more wrath upon israel by profaning the sabbath. 13:19 and it came to pass, that when the gates of jerusalem began to be dark before the sabbath, i commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and

e of the prophets; all my bones shake; i am like a drunken man, and like a man whom wine hath overcome, because of the lord, and because of the words of his holiness. 23:10 for the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force [is] not right. 23:11 for both prophet and priest are profane; yea, in my house have i found their wickedness, saith the lord. 23:12 wherefore their way shall be unto them as slippery [ways] in the darkness: they shall be driven on, and fall therein: for i will bring evil upon them [even] the year of their visitation, saith the lord. 23:13 and i have seen folly in the prophets of samaria; they prophesied in baal, and caused my people israel to err. 2

n their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken. 21:24 therefore thus saith the lord god; because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because [i say] that ye are come to remembrance, ye shall be taken with the hand. 21:25 and thou, profane wicked prince of israel, whose day is come, when iniquity [shall have] an end, 21:26 thus saith the lord god; remove the diadem, and take off the crown: this [shall] not [be] the same: exalt [him that is] low, and abase [him that is] high. 21:27 i will overturn, overturn, overturn, it: and it shall be no [more] until he come whose right it is; and i will give it [him] 21:28 and thou, son o

TURNER ROBERT ARBETEL OF MAGICK

in such as he findeth profitable for his kingdom; there, even as the spider taketh the flye which falleth into his web, so satan spreadeth abroad his nets, and taketh men with the snares of covetousness, until he sucketh him, and draweth him to eternal fire: these he cherisheth and advanceth on high, that their fall may be the greater. courteous reader, apply thy eyes and minde to the sacred and profane histories& to those things which thou seest daily to be done in the world, and thou shalt finde all things full of magick, according to a two-fold science, good and evil, which that they may be the better discerned, we will put here their division and subdivision, for the conclusion of these isagoges; wherein every one may contemplate, what is to be followed, and which to be avoided, and h

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

re firmly convinced, because strongly agitated. hence proceed that haste and violence with which devout persons of all religions condemn the rites and doctrines of others, and the furious zeal and bigotry with which they maintain their own; while perhaps, if both were equally well understood, both would be found to have the same meaning, and only to differ in the modes of conveying it. of all the profane rites which belonged to the ancient polytheism, none were more furiously inveighed against by the zealous propagators of the christian faith, than the obscene ceremonies performed in the worship of priapus; which appeared not only contrary to the gravity and sanctity of religion, but subversive of the first principles of decency and good order in society. even the form itself, under which

is a curious circumstance, in connection with this subject, that the popular oaths and exclamations among the people speaking the languages derived from the romans are almost all composed of the names of the objects of this phallic worship, an entire contrast to the practice of the teutonic tribes the vulgar oaths of the people speaking neo-latin dialects are obscene, those of the german race are profane. we have seen how the women of antwerp, who, though perhaps they did not speak the roman dialect, appear to have been much influenced by roman sentiments, made their appeal to their genius ters. when a spaniard is irritated or suddenly excited, he exclaims, carajo (the virile member) or cojones (the testicles. an italian, under similar circumstances, uses the exclamation cazzo (the virile

steries and rites of the early church, and supposes that, in this spirit, the candidate for admission into the order was first presented as a sinner and renegade, in which character, after the example of peter, he was made to deny christ. this denial, he suggests, was a sort of pantomime in which the novice expressed his reprobate state by spitting on the cross; after which he was stripped of his profane clothing, received, through the kiss of the order, into a higher state of faith, and clothed with the garb of its holiness. if this were the case, the true meaning of the performance must have been very soon forgotten. this was especially the case with the kiss. according to the cantatus, nesciens sibi ipsi consulere, cum comminarentur eidem graviter nisi noc faceret. proc s, i, 291. 1 pre

ed him on the posteriors. all this time the worshippers held burning torches in their hands. the abbot of little sense, already mentioned, held the office of master of the ceremonies at these meetings, and it was his duty to see that the new-comers duly performed their homage. after this they trampled on the cross, and spit upon it, in despite of jesus and of the holy trinity, and performed other profane acts. they then seated themselves at the tables, and after they had eaten and drunk sufficiently, they rose and joined in a scene of promiscuous intercourse between the sexes, in which the demon took part, assuming alternately the form of either sex, according to that of his temporary partner. other generative powers 209 wicked acts followed, and then the devil preached to them, and enjoin

TYSON DONALD NEW MILLENNIUM MAGIC

represented by the stone. the altar is always the focal point of the ritual and where possible should be placed in the center of the circle. the ritual instruments are placed on top of the altar when used, and when not in use, are kept inside it if the interior dimensions of the altar allow this storage. the altar must be erected in a secure place where it will not be touched by the hands of the profane. usually the lamp is made of brass. it should be hung over the altar or set upon the altar top, and should burn throughout the ritual. often it is lit during the ritu- al preparations, which may take days or weeks, in order to gather psychic force for the ritual. it must never be allowed to expire through neglect. a colorless, odorless oil is used that will harmonize with the light of spir

TYSON DONALD SOUL FLIGHT

s possess the power of astral projection. what concerns us in this instance is the fact that sorcerers and shamans are able, here on earth and as often as they wish, to accomplish "coming out of the body" that is, the death that alone has power to transform the rest of mankind into "birds; shamans and sorcerers can enjoy the condition of "souls" of "disincarnate beings" which is accessible to the profane only when they die. shamans leave their bodies during trance for two main purposes: to communicate with spirits and to gather information across great distances. the shaman of a tribe enjoys a special relationship with spirits who are linked to his family line, or the line of his clan. one or several of these spirits single him out at an early age for the shamanic profession, and then visi

TYSON DONALD THE POWER OF THE WORD

babylonia, and the jewish magicians, who styled themselves ba'alei shem (masters of the name) used it widely in driving demons out of the possessed and healing the sick. among the kabbalists of the middle ages, it was handed down from master to disciple. much of the ire of the rabbis against these mystics may have been incited by the fear that they would misuse the name in secular magic and thus profane it. biblical tradition has it that the name was first revealed to moses when he went up upon horeb, the mountain of god, and saw the burning bush history of the name 3 (exod. 3:14-51, and it is explicitly stated that prior to this revelation to moses the name was not known among the hebrews "and i appeared unto abraham, unto isaac, and unto jacob, by the name of god almighty (shaddai; but

the dots, which lends the tetractys a much more intricate and organic aspect: three is divine and heavenly; four is mundane and earthly. in christianity, there are the three persons in god, namely the father, son, and holy ghost, and the four evangelists, matthew, mark, luke, and john, who make manifest or establish the law of heaven upon the earth. three is perfect and sacred; four is flawed and profane. carpenters know this from experience. the triangle is the strongest geometric shape in construction correspondences squaring the circle because it will not deform under stress. the square, on the other hand, will collapse. to keep a structure "square" triangular braces are needed. the perfection of three is further illustrated by the three-legged stool. no matter how uneven the floor, a s

e legs sits firm and will not rock. the addition of a fourth leg makes the stool less perfect, because it introduces the third dimension of space into its pattern, the dimension of matter. the tips of three legs always lie in a single plane-the fourth may or may not occupy that plane. into the divine realm of certainty, the fourth factor introduces doubt, thereby contaminating it and rendering it profane. yet it is precisely this element of uncertainty that permits choice and human free will. four is the number of the real world of human misery, and human potential, into which the human race fell when it was cast forth from paradise. the dynamic interrelationship of three and four was a central puzzle of medieval alchemy. one of the foremost authorities on this subject, the psychiatrist ca

[new york: bell publishing, 19401, pp. 18-9) the absolute being and visible nature have but one name, whose meaning is god (ibid, p. 112) a single word comprehends all things, and this word consists of four letters: it is the tetragram of the hebrews, the azot of the alchemists, the thot of the bohemians, or the taro of the kabalists. this word, expressed after so many manners, means god for the profane, man for the philosophers, and imparts to the adepts the final term of human sciences and the key of divine power; but he only can use it who understands the necessity of never revealing it (tkanscendental magic [1855-61, a. e. waite translation [new york: weiser, 19701, pp. 16-7) adam is the human tetragram, summed up in the mysterious jod,t ype of the kabalistic phallus. by adding to thi

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

ion from their "channels- we can exchange information instantly. if i'm designing a ritual involving a strobe light and i want to know what hz to set the light at, i can dial up a neurophysiologist black magician colleague. he'll tell me 6.66 hz will induce a state between alpha and theta rhythms. the personal computer allows networking- the elect can exchange its knowledge under the noses of the profane. perhaps more than any other piece of technology, the personal computer is an external manifestation of the word of xeper. in addition to one -toone networking, one -to-many communications provides an opportunity for largescale lbm. the satanic potentials of tv and film are only beginning to be explored. we can illuminate or control. we could even create new archetypes. i am sure as the wo

nephew, the daemon egan. human society is providing a nervous system- it's up to us to provide a brain. 8. learn to be gentle with yourself. the word of indulgence teaches us the importance of ourselves. it reflects both delight and reason. we must fill our lives with our own comforts. not as hermitages, but as places of strength. as we progress we will encounter more and more resistance from the profane world. if we fail to make our lives places of beauty, we will wither under the pressure of profane life. since we are the one-eyed men in the kingdom of the blind, we must take time to fill our lives with paintings and parks. it is not enough to become awake in a world of zombies, we must take responsibility for our enjoyment in such a world. 9. learn to make the gesture of support. we are

UNLEASHING THE BEAST

eme acts of consumption and excess. iii. sex is a sacrament: crowley and the origins of western sexual magic [t]he science of the sexual magic is the key to the development and the underlying secret of all masonic symbols [i]t is certain that the sexual question has become the most burning question of our time- theodor reuss "mysteria mystica maxima"xliii the sexual act is a sacrament of wiil. to profane it is the great offense. all true expression of it is lawful; all suppression or distortion of it is contrary to the law of liberty- crowley, the law is for allxliv sex, magic and secrecy had, of course, long been associated in the western religious imagina-tion. from the early gnostics to the knights templar to the cathars of medieval europe, esoteric orders had long been accused of using

VOX SABBATUM

. the other participants may recite in unison with you, each time getting more intense) hold your blackened dagger of evocation and proclaim- spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time vox sabbatum the witches sabbat 18 you may recite now the lord s pray

this is always subjective to the individual, what works for others may not always work for you. as you move up continue focusing on the algol sigil, you should visualize it in the aethyr, pulsing and burning with unnatural life, the fulgaris lightening sparking the black flame of those who come near it either illuminating the wise sons and daughters of cain, or immolating and destroying the weak& profane. as you grow near the algol chaos sphere, visualize an eye in the center the very essence of lucifer! you will at this moment understand why the daemons of the earth and air are called legion with the eye of lucifer is the eye of hecate, and as this is realized a lightening bolt tears from it and enters your being. with a shock of life you feel more illuminated than you have ever felt, emp

WESTERN MANDALAS OF TRANSFORMATION SR AL

and tongues of fire, and signals an immediate opening of consciousness and vibrant, active life. fire was an element thought to be particularly numinous in the ancient world, and vestal virgins were endowed with the task of making sure the sacred flame was never extinguished. red can also shift to its opposite, green, and in esoteric literature, the true occult color, or that kept secret from the profane, is often given as the complementary color. the simple design on page 19 (see figure 2-g) is very revealing in terms of uncovering this secret of the mystery of complementary relationships in color. goethe, in his theory of colour, spoke of how the opposites incline toward one another (through meditation) a deep secret will begin to dawn on us. and we shall scarcely be able to hold ourselv

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

des and their chiefs have, in addition, the power of issuing warrants of temples such as that of isis urania. but the highest of all in this ancient scheme are the great rulers of the whole system who severally sustain and govern the third order, which includes three magic titles of honor and supremacy. these represent the supernal triad of the sephiroth and are shrouded and unapproachable to the profane and to all others but the chiefs of the adepts. in case of a vacancy in this order, the chief most learned adept obtains by decree the well-earned award. the scheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity as figured in the qabalah whose professors were illuminated by the higher magic of the ancient world. the grades of the first o

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ah. malkuth on the plane of assiah alone is the visible tangible universe. these ten sephiroth are the prototypes of everything spiritual and also of every part of creation. they are traced in the angelic host and in our universe. three superior and seven succedent exist in all things. the lower seven are obvious to the uninitiated, but in these manifestations, the supernal triad is veiled to the profane. some occultists phrase it thus three are subjective and incomprehensible to man; seven are objective and comprehensible. thus seven archangels are commonly named and we have known only of seven great planets of our system. 97. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott but in some cases, even the whole of seven are unknown. we acknowledge but five senses in

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

moreover, the rabbinic conception of time as it pertains to ritualistic matters is not, strictly speaking, a matter of chronometrically measuring the threefold duration of physical events; rather, it is very much a consequence of the intentionality expressed by the agent in relation to these events, an idea typified, for instance, in the ruling that one may add to sacred time by consecrating the profane (mosifin me-hol al qodesh, the justification for the custom of commencing the observance of sabbath or a holiday prior to sunset, or the custom (transmitted in the name of r. ishmael) of inaugurating the fast of yom kippur toward the end of the ninth day of tishrei.22 this principle is concretized in the maxim kol maqom sheyesh bo shevut mosifin me-hol al qodesh, in every place that there

he custom of commencing the observance of sabbath or a holiday prior to sunset, or the custom (transmitted in the name of r. ishmael) of inaugurating the fast of yom kippur toward the end of the ninth day of tishrei.22 this principle is concretized in the maxim kol maqom sheyesh bo shevut mosifin me-hol al qodesh, in every place that there is [a matter of] rest, one can add to the sacred from the profane. 23 noteworthy is the application of this principle in a tradition attributed to r. yudan that the time in which the creation of the world [mele khet ha-olam] was completed is the extra hour wherein the sacred is added onto the profane [zo sha ah yeterah she-mosifin me-hol al qodesh. according to this statement, creation was completed in the luminous shadow of twilight, the borderline mome

in which the creation of the world [mele khet ha-olam] was completed is the extra hour wherein the sacred is added onto the profane [zo sha ah yeterah she-mosifin me-hol al qodesh. according to this statement, creation was completed in the luminous shadow of twilight, the borderline moment between the mundane and holy, and hence it is designated as the hour wherein the sacred can be added to the profane. in one midrashic context, the dictum of r. yudan is linked exegetically to the verse six days you shall labor and do all your work, but the seventh day is a sabbath of the lord your god (exod 20:9).24 the philosophical understanding that associates the conclusion of the creation with the inception of sabbath is tied thematically to the halakhic mandate to initiate the observance of sabbat

f the primitive circularity of time in hellenic cosmological speculation, see the brief but incisive comments of cornford, principium sapienti, pp. 168 171. also pertinent here is the phenomenology of religion articulated by mircea eliade based on the correlation of sacred time and the myth of eternal renewal. i offer a modest sampling of eliade s studies that deal with this theme: sacred and the profane, pp. 68 113; myth and reality, pp. 21 91; myth of the eternal return, pp. 3 92; patterns in comparative religion, pp. 388 409. for a challenge to the presentation of the ancient greek conception of time as cyclical becoming, see vernant, myth and thought, pp. 88 90. according to vernant, an alternative conception of time as an irreversible line emerges with the birth of lyric poetry in the

. scripta hierosolymitana 22 (1971: 28 47. eliade, mircea. myth and reality. translated by willard r. trask. new york: harper& row, 1963. the myth of the eternal return or, cosmos and history. translated by willard r. trask. princeton: princeton university press, 1974. 276 bibliography. patterns in comparative religion. translated by rosemary sheed. new york: sheed& ward, 1958. the sacred and the profane: the nature of religion. translated by willard r. trask. new york: harcourt brace jovanovich, 1959. time and eternity in indian thought. in man and time: papers from the eranos yearbooks, edited by joseph campbell, 173 200. princeton: princeton university press, 1957. elias, james j. death before dying: the sufi poems of sultan bahu. berkeley: university of california press, 1998. elmore

. walsh, william h. kant on the perception of time. in kant studies today, edited by lewis w. beck, 160 180. la salle: open court, 1969. warnock, mary. imagination and time. oxford: blackwell publishers, 1994. wasserstrom, steven. religion after religion: gershom scholem, mircea eliade, and henry corbin at eranos. princeton: princeton university press, 1999. wayman, alex. no time, great time, and profane time in buddhism. in myths and symbols: studies in honor of mircea eliade, edited by joseph m. kitagawa and charles h. long with the collaboration of jerald c. brauer and marshall g. s. hodgson, 47 62. chicago: university of chicago press, 1969. weeks, andrew. german mysticism from hildegard of bingen to ludwig wittgenstein: a literary and intellectual history. albany: state university of

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

fire of spirit, which is swirling within your very self, encircling lilith and moving throughout your consciousness. take now the athame and focus upon the dragon-angel, leviathan. force of the subconscious, whom i call the outside, i do summon thee to bring the sun and the moon, samael and lilith, in glorious union! i do will this union within my self, that i may speak the words unheard from the profane, and my will manifest through the gates of apep! 28 hear the word of power: mriodom! allow now the self to experience grand ecstasy, that through enflaming the self one would focus upon the image of samael and lilith in sexual congress, the fire and water of spirit joining in a blaze of force, as orgasm is obtained, imagine the force of light and the waves of darkness consume your mind! ya

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